THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


THE 


LITERARY  REMAINS 


REV.  JONATHAN  MAXCY,  D.  D., 

SECOND    PRESIDENT    OF    BROWN    UNIVERSITY,    R.    I.  ;    LATE  PRESIDENT  OF  UNIOK 
COLLEGE,  N.  Y.  ;    AND  OF  THE  SOUTH  CAROLINA  COLLEGE,  ^C. 


WITH  A  MEMOIR  OF  HIS  LIFE, 


BY  ROMEO  ELTON,  D.  D., 

fellow  of  the  royal  soc.  of  northern  antiquaries,  copenhagen  j  of  the 
french  50c.  of  universal   statistics,  paris;  of  the   am.  stat.  soc; 
cor.  member  of  the  northern  acad.  of  arts  and  sciences  ;  hon. 
mem.  of  the  new  york,  connecticut,  and  georgia  historical 
societies;  of  the  ill.  lit,  and  hist,  soc;  of  the  conn, 
acad.  of  arts  and  sciences  ;  mem.  of  the  am.  anti- 
QUARIAN   soc;    OF    THE    AM.     ORIENTAL     SOC;    ETC. 
ETC.;     AND    LATE    PROF.    OF     THE      LATIN      AND 
GREEK    LANGUAGES     AND     LITERATURE     IN 
EROWN  UNIVERSITY. 


NEW  YORK: 
PUBLISHED  BY  A.  V.  BLAKE. 

1S44. 


Entered  according  to  Act  of  Congress,  in  the  year  one  thousand  eight  hun- 
dred and  forty-four,  by  Romeo  Eltoj*,  in  the  Clerk's  Office  of  the  District  of 
Connecticut. 


TO     THE     PUPILS     OF 


THE  REV.  JONATHAN  MAXCY,  D.  D., 


WHOSE     MEMORY      IS     CHERISHED      BY     THEM 


WITH    AFFECTIONATE    VENERATION 


FOR  HIS  EMINENT  TALENTS, 


PROFOUND     AND    VARIED     ERUDITION, 


AND    MORAL    WORTH, 


THIS     VOLUME     IS   RESPECTFULLY     INSCRIBED. 


55G193 


PREFACE. 


In  presenting  to  the  public  this  collection  of  the 
Sermons,  Orations  and  Addresses  of  President  Maxc)^, 
the  Editor  believes  that  he  shall  render  an  acceptable 
service  both  to  the  interests  of  the  Christian  religion 
and  to  the  republic  of  letters.  Dr  Maxcy's  writings 
are  surpassed  by  few  in  intrinsic  excellence  and  value, 
and  are  entitled  to  an  elevated  rank  among  the  produc- 
tions of  American  literature.  The  intelligent  and 
cultivated  reader  will  perceive  in  all  ofthem  genius,  re- 
fined taste,  beauty  of  imagery,  and  vigor  of  thought  and 
diction. 

The  brief  Memoir  of  his  Life  is  a  task  which  the 
Editor  would  gladly  have  declined,  could  some  one  of 
Dr.  Maxcy's  intimate  friends  or  gifted  pupils  have 
been  induced  to  undertake  it.  He  deeply  regrets  that 
he  never  had  an  opportunity  of  seeing  this  accomplished 
and  eloquent  divine,  and  of  witnessing  the  force  of  his 
reasoning,  his  command  of  felicitous  language,  his  dis- 
cursive and  brilliant  imagination,  and  his  extraordinary 
power  over  the  passions  of  men,  that  he  might  be  able 
more  accurately  to  delineate  the  features  of  his  mind, 
and  the  minute  lineaments  of  his  character.     Although 


PREFACE. 


<^rcat  exertions  liavc  been  made  by  him  to  obtain  re- 
miniscences of  President  Maxcy  to  enrich  the  Memoir, 
yet  they  have  been  unsuccessful ;  and  the  facts  embod- 
ied in  this  sketch  have  been  derived  almost  entirely 
from  conversations  with  his  pupils  and  friends,  and 
other  scattered  sources  of  information.  He  is  convinced, 
therefore,  that  he  needs  the  candor  of  the  public  with 
respect  to  the  imperfect  miniature  here  given  of  this 
remarkable  man. 

On  all  subjects  President  Maxcy  thought  for  himself, 
and  the  Editor  considers  that  it  is  a  mere  act  of  justice 
to  let  him  express  his  own  views  without  comment. 
He  cannot,  however,  be  considered  as  pledged  to  every 
opinion  of  the  Author,  or  the  inferences  which  may  be 
drawn  from  them.  Dr.  Maxcy  possessed  that  catholic 
spirit  which  resulted  from  deep  piety  and  high  mental 
endowments,  and  he  could  not  substitute  the  shibboleth 
of  a  party,  in  the  place  of  love  to  God,  and  the  practical 
exhibition  of  the  Christian  virtues.  His  great  and  no- 
ble soul  was  incapable  of  contracting  itself  into  the  lit- 
tleness of  bigotry. 

The  labors  of  the  writer  in  editing  this  volume  will 
be  amply  compensated,  should  it  be  made  instrumental 
in  the  promotion  of  sound  literature,  of  patriotism  and 
of  piety. 

ROMEO  ELTON. 

J^eio  Haven,  June,  1844. 


CONTENTS. 


PAGE. 

Memoir  of  the  Rev.  Jonathan  Maxcy,  D.  D.  -  9 

Hon.  Virgil  Maxcy,  -  -  -  - .  -  29 
Epitaph  written  by  Dr.  Maxcy's  father,  -  -  -  30 
Biographical  notice  of  the  Hon.  Samuel  Eddy,  LL.  D.  -  32 
Biographical  notice  of  President  Manning,  .  -  34 
President  Manning's  Address  delivered  to  the  Graduates  of  Rhode- 
Island  College,  .  _  .  -  -  35 
Biographical  notice  of  President  Messer,    -            -  -  39 


SERMONS. 

1 .  A  Sermon  on  the  Existence  of  God  demonstrated  from  the 

works  of  Creation,              -            -            -            -  43 

2.  A  Discourse  on  the  Atonement,  delivered  Nov.  11,1796,  53 

3.  A  Discourse  on  the  Atonement,  delivered  Nov.  25, 1796,  66 

4.  A  Sermon  preached  at  the  Dedication  of  the  Meeting  House, 

in  Cumberland,  R.  I.,         -  -  -  -  83 

5.  A  Sermon  preached  at  the  Annual  Convention  of  the  War- 

ren Association,      -----  99 

6.  A  Sermon  preached  before  the  Providence  Female  Charita- 

ble Society,  -  -  -  -  -  119 

7.  A  Sermon  preached  before  the  Charleston  Baptist  Associa- 

tion, at  their  Annual  Convention,  -  -  133 

8.  A  Funeral  Sermon  occasioned  by  the  death   of  President 

Manning,  -  .  -  _  -  149 

9.  A  Sermon  on  the  death  of  Welcome  Arnold,  Esq.,    -  175 

10.  A  Sermon  on  the  death  of  Mrs.  Mary  Gano,  consort  of  the 

Rev.  Stephen  Gano,         -  -  -  _  187^ 

11.  A  Funeral  Sermon  preached  before  both  branches  of  the  Leg- 

islature of  the  State  of  South  Carolina,      ~  -  205 

12.  A  Sermon  on  the  death  of  Mr.  John  Sampson  Bobo,  -  231 


CONTENTS. 

PAGE. 

13.  A  Sermon  delivered  to  the  Senior  Class  in  Rhode-Island  Col- 

lege, Sept.  3,  1800,  .  -  -  -  247 

14.  An  Anniversary  Sermon  delivered  on  Lord's  day,  Dec.  1, 

1816,  being  the  day  previous  to  the  Commencement  of 
the  South-Carolina  College,  _  -  -  261 

15.  A  Discourse  delivered  July  4,  1819,  -  -  279 


ADDRESSES. 

1.  An  Address  delivered  to  the  Graduates  of  Rhode-Island  Col- 

lege, September  3,  1794,  _  .  .  299 

2.  An  Address  delivered  to  the  Graduates  of  Rhode-Island  Col- 

lege, September  5,  1798,  -  .  _  309 

3.  An  Address  delivered  to  the  Candidates  for  the  Baccalaureate 

of  Rhode-Island  College  September  2,  1801,  -  317 

4.  An  Address  delivered  to  the  Graduates  of  Rhode-Island  Col- 

lege, September  1,  1802,  -  -  -  -  331 

-  5.  An  Address  delivered  to  the  Baccalaureate  of  the  South- 
Carolina  College,  December  2,  1816,  -  -  341 


ORATIONS. 

1.  An  Oration  delivered  before  the  Providence  Association  of 

Mechanics  and  Manufacturers,  April  13,  1795,       -  351 

2.  An  Oration  delivered  July  4,  1795,   -  -  _  357 

3.  An  Oration  delivered  July  4,  1799,    -  -  _  331 
An  Introductory  Lecture  to  a  course  on  the  philosophical 

principles  of  Rhetoric  and  Criticism,  -  -  397 


APPENDIX. 

TRESIDENT  MESSER'S  ADDRESSES  TO  THE  GRADU- 
ATES OF  BROWN  UNIVERSITY. 

1.  An  Address  to  the  Graduates,  Sept.  4,  1811,  -  415 

2.  A  Discourse  to  the  Senior  Class,  on  the  Sunday  previous  to 

the  Commencement  1799,  -  -  .  42 1 

3.  An  Addre.ss  to  the  Graduates,  Sept.  7,  1803,  -  425 

4.  An  Address  to  the  Graduates,  Sept.  5,  1810,  445 


MEMOIR 


EEV.   JONATHAN  MAXCY,  D.   D., 

SECOND    PRESIDENT    OF     BROWN    UNIVERSITY.* 


Observation  upon  the  ways  of  Divine  Providence 
evinces,  that,  not  unfrequently,  there  is  a  coinci- 
dence of  circumstances  calculated  to  develope  and  ma- 
ture the  energies  of  individuals,  and  to  prepare  them 
to  fill  critical  and  important  stations  in  society.  Many 
illustrious  characters  in  sacred  and  profane  history  sub- 
stantiate this  fact.  Not  to  swell  our  pages,  by  advert- 
ing to  many  renowned  worthies,  we  may  see  this  truth 
illustrated  in  the  subject  of  the  following  Memoir. 

*  This  Institution  was  incorporated  February,  1764,  as  "  The  College  or 
University  in  the  English  Colony  of  Rhode  Island."  It  was  orignally  estab- 
lished at  Warren,  where,  in  the  year  1769,  the  first  Commencement  was  cele- 
brated. In  the  year  1770,  it  was  removed  to  Providence,  where,  in  the  same 
year,  the  first  College  edifice  was  erected.  It  was  denominated  in  common 
parlance  "Rhode  Island  College,"  till  the  year  1804,  when,  in  consequence  of 
a  donation  from  its  munificent  benefactor,  the  Hon.  Nicholas  Brown,  of  Provi- 
dence, the  Corporation  voted  that  this  College  should  be  "  called  and  known 
by  the  name  of  Brown  University."  Mr.  Brown's  donations  to  this  Insti- 
tution, at  various  times,  exceed  the  sum  of  $100,000, 

2 


10  MEMOIR. 

The  Rev.  Joxatuax  Maxcy,  D.  D.,  was  born  in 
Attleboroiigh,  IMassachusctts,  Septembers,  A.  D.  1768. 
His  earliest  ancestor  of  whom  any  account  has  been 
obtained,  was  his  great-grandfather,  Alexander  Maxcy, 
who  came  from  Gloucester,  Massachusetts,  and  settled 
in  Attlcborough  about  1721.  His  grandfather,  Josiah 
Maxcy,  Esq.,  who  died  in  1772,  was  for  many  years  a 
member  of  the  colonial  Legislature  of  Massachusetts, 
and  throughout  a  long  life,  enjoyed  the  esteem  and  con- 
fidence of  the  community.  Dr.  Maxcy  was  the  eld- 
est son  of  Levi  and  Ruth  3Iaxcy,  whose  maid- 
en name  was  Newell,  the  daughter  of  Jacob  New- 
ell.* His  mother  was  a  woman  of  strong  mind 
and  devoted  piety,  and  beautifully  exemplified  the 
practical  influence  of  the  Christian  religion,  by  the  uni- 
form consistency  which  marked  the  wholet  enor  of  her 
life.  Upon  her  devolved  the  delightful  duty  of  im- 
planting in  the  mind  of  her  son  those  seeds  of  truth  and 
righteousness,  which  should  in  after  years  bud  and 
blossom  into  usefulness.  She  had  the  happiness  to  see 
her  son  eminent  for  literature,  and  successively  elevated 
to  the  presidency  of  three  colleges.  This  excellent  wo- 
man died  in  1815,  aged  72,  having  been  a  worthy  mem- 
ber of  the  first  Baptist  Church  in  Attleborough  fifty- 
two  years.  His  father  was  one  of  the  most  respectable 
inhabitants  of  the  town  in  which  he  lived.  He  was  a 
man  of  sound  understanding,  and  occasionally  amused 
himself  in  writing  verses. f 

JoNATHA]v  Maxcy,  the  subject  of  the  following  nar- 
rative, gave  proofs  of  extraordinary  talent,  and  maturity 
of  intellect  at  an  early  age.  Often  when  a  boy,  he  was 
wont  to  give  his  companions  in  the  neighborhood  speci- 
mens of  his  extemporaneous  oratory,  which  would  have 
done  credit  to  riper  years. 

*  See  Nole  A.  t  See  Note  B» 


MEMOIR.  11 

The  proofs  of  genius  and  devotion  to  study  which 
young  Maxcy  had  thus  early  evinced,  seemed  to  indi- 
cate to  his  parents  the  propriety  and  expediency  of 
giving  him  a  liberal  education.  He  was  placed,  there- 
fore, preparatory  for  admission  to  college,  in  the  Acade- 
my at  Wrentham,  Massachusetts,  over  which  the  Rev. 
William  Williams  presided  with  distinguished  ability. 
Of  this  eminent  instructor  he  was  accustomed  to  speak 
in  terms  of  high  respect,  and  was  much  attached  to  him 
in  after  life.* 

In  1783,  at  the  age  offifteen,  he  entered  Brown  Uni- 
versity. While  an  undergraduate,  his  love  of  study, 
brilliant  intellect,  urbanity  of  manners  and  correct  de- 
portment conciliated  the  high  regard  both  of  his  in- 
structors and  fellow  students.  His  studies  in  college 
served  to  sharpen  and  invigorate  his  mental  powers,  and 
he  soon  became  distinguished  as  an  accomplished 
scholar.  His  genius  was  remarkable  for  its  versa- 
tility, and  to  whatever  branch  of  knowledge  he  applied 
himself  he  was  sure  to  excel.  As  a  writer,  his  compo- 
sitions were  recommended  as  models  to  his  classmates. 
His  productions  were  eminent  foMlelicacy  of  taste,  and 
his  conceptions  were  embodied  in  language  of  the  most 
classic  purity.  Thus  early  were  laid  the  foundations  of 
his  future  eminence.  He  graduated  in  1787,  with  the 
highest  honors  of  his  class,  on  which  occasion  he  de- 

•  Mr.  Williams  was  a  member  of  the  first  class  that  graduated  at  Brown 
University  in  1769,  and  from  1789  to  1818  he  was  a  member  of  the  Board  of 
Fellows  of  that  Institution.  He  opened  an  Academy  for  teaching  languages, 
arts  and  sciences  in  1776.  He  educated  more  than  one  hundred  students,  the 
majority  of  whom  graduated  at  his  Ahna  Maler,  and  many  of  them  became 
distinguished  in  literary  and  professional  life.  Among  his  pupils  were  the  late 
Hon.  David  R.  Williams,  Governor  of  South  Carolina,  and  the  Hon.  Tristam 
Burges,  L  L.  D.,  late  Professor  of  Oratory  and  Belles  Lettres  in  Brown 
University,  and  for  many  years  a  Representative  in  Congress  from  Rhode 
Island,  whose  speeches  won  for  him  a  very  high  rank  as  a  statesman  and  as  a 
parliamentary  orator. 


12  MEMOIR. 

livered  a  Poem,  "  On  the  Prospects  of  America,  and 
the  Valedictory  Oration."* 

Immediately  afterwards,  a  vacancy  in  a  tutorship  oc- 
curred, and  such  were  the  qualifications  of  young  Max- 
cy,  though  yet  a  minor,  that  he  was  appointed  to  fill  it. 
This  coincidence  imparted  a  new  impulse  to  the  noble 
aspirings  of  his  unfolding  powers.  During  four  years 
he  discharged  the  duties  of  this  office,  with  such  ability 
and  wisdom,  as  to  secure  to  himself  the  popularity  and 
respect  of  the  Students,  the  Faculty  and  the  Corpora- 
tion of  the  University. 

About  this  time,  he  became  the  subject  of  religious 
impressions,  and  joined  the  first  Baptist  Church  in 
Providence,  then  under  the  pastoral  care  of  the  Rev. 
Dr.  Manning.  He  was  licensed  to  preach  by  that 
Church,  April  1,  1790,  and  soon  after  invited  to  supply 
their  pulpit  for  several  months.  Dr.  Manning  having  re- 
signed his  pastoral  office.  In  this  new  and  important 
station  he  shone  with  the  greatest  brilliancy.  Possess- 
ing an  active,  vigorous  and  comprehensive  mind,  his 
faculties  were  continually  improving  by  diligence 
and  application.  Up  soon  attained  a  high  reputation 
as  a  preacher,  and  such  was  the  opinion  that  Church 
entertained  of  his  talents  and  piety,  that,  in  the  follow- 
ing year,  he  was  invited  to  take  the  pastoral  charge. 
After  mature  deliberation  he  resigned  his  tutorship  and 
accepted  that  important  and  respectable  station.! 

Mr.  Maxcy  was  ordained  as  Pastor  of  the  first  Bap- 
tist Church  in  Providence,  September  8,  1791.     Rev.. 
Samuel  Stillman,  D.   D.,  of  Boston,  Mass.  preached 

*  See  Note  C. 

I  Upon  hi3  resignation  the  following  resolution  was  passed  by  the  Corpora- 
tion of  the  College,  April  13,  17L)1.  "  Resolved  that  Mr.  Maxcy  s  request  for 
dismission  from  the  office  of  Tutor  be  granted,  and  that  the  thanks  of  this 
Corporation  be  presented  to  him  for  his  faithful  services  therein." 


MEMOIR.  13 

the  ordination  sermon,  Rev.  Hezekiah  Smith,  D.  D.,  of 
Haverhill,  Mass.  gave  the  charge,  Rev.  Isaac  Backus, 
of  Middleborough,  Mass.  presented  the  right  hand  of 
fellowship.  Rev.  Benjamin  Foster,  D.  D.,  of  New  York, 
made  the  introductory  prayer,  and  the  consecrating 
prayer  was  made  by  Rev.  William  Van  Horn,  of  Scotch 
Plains,  N.  J. 

On  the  same  day  that  he  was  ordained,  he  was  ap- 
pointed by  the  Corporation  of  the  College,  Professor  of 
Divinity.  He  was  also,  at  the  same  time,  elected  a 
Trustee  of  the  College. 

Mr.  Maxcy  entered  upon  the  discharge  of  his  minis- 
terial duties  with  earnestness,  and  a  deep  sense  of  his 
responsibility.  His  sermons  were  prepared  with  great 
care  and  accuracy,  and  delivered  in  a  manner  so  chaste, 
dignified  and  impressive  that  they  were  always  heard 
with  profound  attention  and  delight.  In  his  pulpit  ad- 
dresses and  pastoral  visitations,  he  delighted  in  admin- 
istering balm  to  the  sorrowful,  and  in  teaching  the  de- 
sponding where  to  look  for  consolation. 

Mr.  Maxcy  was  advancing  to  the  acme  of  fame  in 
pulpit  oratory,  when  another  more  extensiv^e  field  of 
usefulness  was  opened  to  him.  President  Manning,  on 
the  Sabbath  morning  of  July  24,  1791,  was  seized  with 
an  apoplectic  fit,  and  expired  on  the  ensuing  Friday.^ 
The  corporation  of  the  College  did  not  long  deliber- 
ate as  to  his  successor.  At  the  annual  Commencement, 
the  next  year,  Mr.  Maxcy  was  unanimously  elected 
President  of  the  College,  and  resigned  the  pastorship 
of  the  church,  September  8,  1792,  on  the  same  day  that 
he  was  placed  in  the  presidential  chair.  For  this  ardu- 
ous and  honorable  station  he  was  pre-eminently  quali- 
fied.   He  entered  immediately  upon  the  discharge  of 

"  See  note  D. 


14  MEMOIR. 

his  official  duties,  and  gave  to  them  all  his  energies. 
Here  his  popular  career  commenced  under  the  most  fa- 
vorable auspices.  At  the  Commencement  succeeding 
his  inauguration,  the  College  was  illuminated,  and  a 
transparency  was  placed  in  the  attic  story  displaying  his 
name,  with — "  President  24  years  old."  The  Universi- 
ty, over  which  he  presided  with  distinguished  honor  to 
himself  and  benefit  to  the  public,  flourished  under  his 
administration,  and  his  fame  was  extended  over  every 
section  of  the  Union.  The  splendor  of  his  genius,  and 
his  brilliant  talents  as  an  orator  and  a  divine,  were  seen 
and  admired  by  all.  Between  the  President  and  his 
associates  in  office,  there  was  an  intercourse  of  mind  and 
feeling  the  most  harmonious  and  delightful.  He  had 
nothing  of  that  dictatorial,  imperious  and  overbearing 
spirit  which  persons,  who  are  elevated  to  power,  are 
too  apt  to  assume.  He  endeared  himself  to  the  stu- 
dents, by  his  courteous  and  conciliatory  manners,  and 
his  paternal  solicitude  for  their  welfare,  while  his  vari- 
ous and  exact  knowledge,  sound  judgment,  refined  taste 
and  impressive  eloquence,  commanded  their  respect  and 
supported  his  authority.  President  Maxcy  beautifully 
exemplified  the  maxim, 

"  Ingenuas  didicisse  fidellter  artes, 
Emollit  mores,  nee  sinit  esse  feros." 

His  government  was  reasonable,  firm  and  uniform, 
and  marked  in  its  administration  by  kindness,  frankness 
and  dignity.  He  did  not  attempt  to  support  his  author- 
ity, as  is  sometimes  done,  by  distance,  austerity  and 
menace,  but  his  pupils  were  addressed  and  treated  as 
young  gentlemen.  He  well  knew  human  nature,  and 
especially  the  character  of  young  men,  and  hence  his 


MEMOIR.  15 

appeals  were  made  to  the  understanding,  the  magna- 
nimity and  the  conscience  of  his  pupils.* 

In  speaking  of  his  presidency  over  Brown  Universi- 
ty it  has  been  justly  observed,  that  he  was  one  "  whose 
name  and  fame  are  identified  with  its  reputation,  and 
whose  mildness,  dignity  and  goodness  equalled  only  by 
his  genius,  learning  and  eloquence,  subdued  all  envy, 
made  all  admirers,  friends,  and  gave  him  an  irresistible 
sway  over  the  minds  of  those  placed  under  his  care."t 

Under  his  administration  the  College  acquired  a  rep- 
utation for  belles-lettres  and  eloquence  inferior  to  no 
seminary  of  learning  in  the  United  States.  His  pu- 
pils saw  in  him  an  admirable  model  for  their  imitation, 
and  the  influence  of  his  pure  and  cultivated  taste  was 
seen  in  their  literary  performances.  Though  destitute 
of  funds,  and  of  patronage  from  the  legislature  of  the 
state,  guided  by  his  genius  and  wisdom,  the  College 
flourished  and  diffused  its  light  over  every  part  of  our 
countr3\  It  sent  forth  a  constellation  of  accomplished 
scholars,  whose  eloquence  has  glowed  upon  the  altar, 
guarded  the  rights  and  privileges  of  the  people,  and 
shone  in  the  halls  of  Congress. 

Mr.  Maxcy's  first  publication  was  a  Sermon  occasion- 
ed by  the  death  of  President  Manning,  delivered  July 

*  This  system  of  government,  we  are  convinced,  will  be  found,  in  almost 
every  instance,  to  be  the  best.  The  writer  of  these  lines  can  say,  from  his 
own  experience,  and  he  hopes  he  may  do  it  without  the  charge  of  egotism, 
that  after  having  been  a  Professor  in  a  college  for  the  last  eighteen  years,  and 
coming  daily  in  contact  with  young  men  of  varied  dispositions,  he  never  met 
with  an  instance  of  personal  disrespect  from  a  student  Let  an  instructor  ad- 
dress and  treat  his  pupils  as  young  gentlemen,  and  endear  himself  to  them 
permanently  by  his  kindness,  and  by  cherishing  the  virtuous  principles  of  our 
nature,  and  he  will  be  able  to  do  what  stern  authority,  pedagogical  arrogance 
and  a  tyrannical  mode  of  government  can  never  accomplish.  Let  his  appeals 
be  made  to  the  conscience,  and  they  will  imbibe  a  delicate,  noble  sensibility  to 
character,  and  acquire  a  high  respect  for  order  and  decorum. 

t  See  tlie  Hon.  Virgil  Maxcy's  Discourse  before  the  Phi  Beta  Kappa  So- 
ciety of  Brown  University,  delivered  September  4,  1833. 


16  MEMOIR. 

31,  1791.  In  this  Sermon,  which  is  written  in  a  style 
chaste  and  elegant,  he  pays  an  eloquent  tribute  to  his 
beloved  and  revered  friend  and  preceptor.  He  express- 
es his  opinions  with  independence,  and  expounds  them 
with  ability.  The  Sermon  is  replete  with  a  vigor  of 
expression,  an  elevation  of  thought,  and  a  cogency  of 
reasoning  rarely  found  in  so  young  a  writer. 

During  his  Presidency  of  Brown  University,  Dr. 
Maxcy  published  nine  Sermons,  four  Addresses  to 
Graduates  and  three  Orations.  They  are  all  written 
with  great  beauty  and  felicity  of  diction,  and  exhibit 
vast  attainments  and  a  mind  of  the  first  order.  Their 
number  and  variety,  considering  his  duties  as  President 
and  his  other  numerous  avocations,  evince  his  industry 
and  the  extent  of  his  capacity. 

One  of  his  most  celebrated  productions  is  his  Sermon 
on  the  Existence  and  Attributes  of  God,  delivered  in 
Providence,  in  1795.  The  striking  eifect  which  it  pro- 
duced is  still  fresh  in  the  recollection  of  many ;  and  the 
impression  was  no  doubt  very  much  deepened  by  the 
manner  of  its  delivery.  The  natural  element  of  his 
mind  was  greatness,  and  on  subjects  of  this  nature,  his 
powers  were  displayed  to  uncommon  advantage.  Here 
he  made  his  hearers  feel  the  grasp  of  his  intellect,  and 
subdued  them  by  his  logical  arguments,  his  profound 
reasoning,  and  his  deep  pathos.  In  identifying  the 
S3^mpathies  of  his  hearers  with  the  developement  and 
progress  of  the  subject,  and,  in  elevating  the  best  affec- 
tions of  the  heart,  he  was  unrivalled.  His  train  of 
thought  in  this  sermon  is  luminous  and  philosophical, 
and  it  attracts  our  attention  by  its  sublime  sentiments 
and  beautiful  imagery,  expressed  in  classical  and  forci- 
ble language. 

In  November,  1796,  President  Maxcy  published  two 
Discourses  on  the  Doctrine  of  the  Atonement,  which 


MEMOIR.  17 

were  delivered  in  the  College  Chapel.  He  possessed, 
in  an  eminent  degree,  the  art  of  explaining  the  most 
abstract  subjects  in  an  obvious  and  convincing  manner, 
and  his  style  is  as  clear  as  the  most  limpid  stream.  These 
Discourses  afford  a  striking  contrast  to  many  of  the  flim- 
sy and  superficial  sermons  of  the  present  day.  His 
views  on  the  Atonement  are  in  unison  with  those  of 
President  Edwards,  and  for  acute  and  powerful  reason- 
ing, we  think  the  intelligent  reader  will  rank  them 
among  the  ablest  productions,  on  this  subject,  which  our 
country  has  produced. 

President  Maxcy's  reputation  was  now  established 
as  one  of  the  first  scholars  and  divines  in  the  United 
States,  and  in  1801,  when  only  thirty -three  years  of  age, 
the  honorary  degree  of  Doctor  of  Divinity  was  confer- 
red on  him  by  Harvard  University.  In  the  language 
of  Dr.  Samuel  Johnson,  "Academical  honors  would 
have  more  value,  if  they  were  always  bestowed  with 
equal  judgment." 

As  a  pulpit  orator.  Dr.  Maxcy,  during  his  Presiden- 
cy of  Brown  University,  was  powerful  and  fascinating, 
and  wherever  he  preached,  the  place  of  worship  was 
crowded.  In  the  eloquent  language  of  one  of  his  pu- 
pils, "  What  man  who  knew  him,  can  forget  Maxcy, 
the  disciple  and  successor  of  Manning  ?  Although  our 
country  abounds  in  able  and  learned  divines,  and  the 
pulpit  is  everywhere  adorned  with  eloquence :  yet  who, 
among  them  all,  does  in  the  enchanting  attribute  of  ut- 
terance, approach  so  near  as  Maxcy  approached  to  the 
glorious  character  of  Him  "  who  spake  as  never  man 
spake."  The  eloquence  of  Maxcy  was  mental :  You 
seemed  to  hear  the  soul  of  the  man ;  and  each  one  of 
the  largest  assembly,  in  the  most  extended  place  of 
3 


18  MEMOIR. 

worship,  received  the  slighest  impulse  of  his  silver  voice 
as  if  he  stood  at  his  very  ear.  So  entirely  would  he 
enchain  attention,  that  in  the  most  thronged  audience, 
you  heard  nothing  but  him,  and  the  pulsations  of  your 
own  heart.  His  utterance  was  not  more  perfect,  than 
his  whole  discourse  was  instructive  and  enchanting.* 

As  Dr.  Maxcy's  celebrity  as  a  teacher  and  an  elo- 
quent divine,  became  known  and  appreciated,  he  was 
invited  to  more  eligible  positions,  in  distant  parts  of 
the  country. 

In  1802,  after  the  death  of  the  Rev.  Jonathan  Ed- 
wards, D.  D.,  President  of  Union  College,  at  Schenec- 
tady, New- York,  Dr.  Maxcy  was  elected  to  the  Presi- 
dency of  that  Institution.  Here  he  officiated  with  dis- 
tinguished reputation,  until  1804,  when  he  was  called 
to  another  sphere  of  action.f 

In  that  year,  upon  the  establishment  of  the  South- 
Carolina  College,  at  Columbia,  South-Carolina,  he  re- 
ceived the  unsolicited  appointment  of  President  of  that 
College.  He  accepted  of  the  Presidency  of  the  South- 
Carolina  College,  and  entered  upon  his  official  duties 
with  the  fond  anticipation  of  finding  a  clime  more  con- 
genial to  his  delicate  constitution.  He  was  now  in 
the  zenith  of  his  reputation.  His  brilliant  and  attract- 
ive talents,  the  variety  and  extent  of  his  erudition,  and 
his  agreeable  and  refined  manners  soon  gained  him  the 
esteem  of  all  classes  of  society.  In  this  arduous  and 
honorable  station,  he  labored  and  shone  for  sixteen  years. 
His  eminent  talents  for  instruction  and  discipline  were 
now  called  into  full  exercise.  The  College  was  now  in 
its  infancy,  and  he  devoted  himself  to  its  interests  with 
great  fidelity.   He  continued  to  preside  over  the  South- 

*See  Hon.   Tristara     Burgos'  Oration  delivered  before  the  Rhode  Island 
Federal  Adelphi,  Sept.  0,  1831. 
i  See  Note  E. 


MEMOIR.  IQ 

Carolina  College  till  his  death.  Under  his  popular 
government  that  Institution  attained  a  high  rank  and 
reputation  among  the  colleges  in  the  United  States. 

During  the  period  of  his  presidency,  he  was  often 
called  to  preach  on  public  and  extraordinary  occasions. 
This  contributed  to  his  celebrity  as  a  President,  and 
made  him  known  and  admired  in  every  part  of  the 
State. 

The  following  extract  of  a  letter  from  a  gentleman 
residing  in  Columbia,  to  his  friend  in  Charleston,  South- 
Carolina,  exhibits  the  impressive  effects  of  his  elo- 
quence, and  the  high  estimation,  in  which  he  was  held 
at  the  South.  It  was  written  but  a  few  months  before 
his  death,  and  was  published  in  the  Charleston  City  Ga- 
zette. It  shows  that  while  Dr.  Maxcy's  knowledge  was 
continuall}-  increasing,  his  mind  had  lost  nothing  of  its 
original  vigor. 

Columbia,  July  6, 1819. 
"  Last  Sunday  we  went  to  hear  Dr.  Maxcy.  It  being 
the  4th  of  July,  it  was  a  discourse  appropriate  to  that 
eventful  period.  I  had  always  been  led  to  believe  the 
Doctor  an  eloquent  and  impressive  preacher ;  but  had 
no  idea,  till  now,  that  he  possessed  such  transcendent 
power.  I  never  heard  such  a  stream  of  eloquence. — 
It  flowed  from  his  lips,  even  like  the  oil  from  Aaron's 
head.  Every  ear  was  delighted,  every  heart  was  ela- 
ted, every  bosom  throbbed  with  gratitude.  Such  ap- 
propriate metaphor !  such  exalted  ideas  of  Deity  !  and 
delivered  with  all  the  grace,  the  force,  the  elegance  of  a 
youthful  orator !  I  was  sometimes  in  pain,  lest  this  good 
old  man  should  outdo  himself  and  become  exhausted ; 
but  as  he  advanced  in  his  discourse,  he  rose  in  anima- 
tion, till  at  length  he  reached  heights  the  most  sublime, 


20  '  '  MEMOIR. 

and  again  descended  with  the  same  facility  with  which 
he  soared.  So  far  as  I  can  judge,  (and  your  partiality, 
I  know,  will  allow  me  to  be  no  mean  critic)  there  was 
not  heard  the  slig-htest  deviation  from  the  most  correct 
enunciation  and  grammatical  arrangement ;  all  the  pow- 
ers of  art  seemed  subservient  to  his  absolute  control. 
In  short,  I  never  heard  any  thing  to  compare  to  Dr. 
Maxcy's  Sermon,  in  all  the  course  of  my  life ;  and,  old 
as  I  am,  I  would  now  walk  even  twenty  miles  through 
the  hottest  sands  to  listen  to  such  another  discourse.  I 
am  persuaded  I  shall  never  hear  such  another  in  this 
life." 

This  excellent  man,  erudite  scholar,  successful  teach- 
er, and  eloquent  divine  expired  in  peace  and  in  full 
expectation  of  the  blessedness  of  the  righteous,  June  4, 
1820,  aged  fifty -two  years. 

The  death  of  an  individual  so  admired  and  revered 
as  President  Maxcy  spread  a  deep  sorrow  not  only 
through  his  family,  and  the  College  over  which  he  had 
so  long  presided,  but  through  the  State,  and  extensively 
through  the  Union.  Science,  virtue  and  religion 
mourned  over  the  loss  of  one  of  their  most  gifted  and 
illustrious  sons.  A  brilliant  luminary,  which  had  long 
shed  its  bright  and  pure  radiance  over  our  country, 
was  extinguished.  His  funeral  was  publicly  solem- 
nized, and  his  remains  were  borne  to  the  silent  house 
appointed  for  all  the  living,  upon  the  shoulders  of  his 
disconsolate  pupils,  by  whom  this  great  and  good  man 
was  so  affectionately  beloved  and  revered. 

Dr.  Maxcy,  it  is  believed  was  appointed  to  the  office 
of  President  the  youngest,  and  officiated  the  longest  in 
proportion  to  his  years,  of  any  person  in  the  United 
States.     He  was  connected  with  some  college,  either  as 


MEMOIR. 


21 


a  student  or  an  officer,  nearly  thirty-eight  out  of  the 
fifty -two  years  of  his  life. 

Dr.  Maxcy  married  Miss  Susan  Hopkins,  daughter 
of  Commodore  Esek  Hopkins,  of  Providence,  Rhode 
Island,  a  union  to  which  he  owed  much  of  the  happi- 
ness of  his  subsequent  life.  By  her  he  had  several 
daughters  and  four  sons.  All  of  his  sons  have  been 
liberally  educated.  His  amiable  widow  still  survives 
and  is  living  in  Columbia,  South  Carolina. 

In  his  person  Dr.  Maxcy  was  rather  small  of  stature, 
of  a  fine  form  and  well  proportioned.  All  his  move- 
ments were  graceful  and  dignified.  His  features  were 
regular  and  manly,  indicating  intelligence  and  benevo- 
lence ;  and,  especially,  when  exercised  in  conversation 
or  public  speaking,  they  were  strongly  expressive,  and 
exhibited  the  energy  of  the  soul  that  animated  them. 

In  closing  this  brief  sketch,  we  subjoin  a  few  particu- 
lars in  relation  to  the  character  of  Dr.  Maxcy. 

As  a  scholar.  Dr.  Maxcy  was  one  of  the  most  learned 
men  which  our  country  has  produced.  Criticism,  meta- 
physics, politics,  morals,  and  theology  all  occupied  his 
attention.  His  stores  of  knowledge  were  immense, 
and  he  had  at  all  times  the  command  over  them.  Like 
the  celebrated  Robert  Hall,  he  appears  to  have  early 
imbibed  a  predilection  for  the  abtruse  inquiries  of  meta- 
physical studies,  and  to  have  thoroughly  understood  the 
.  principles  of  the  various  systems  of  philosophy.  To 
this  circumstance  was  probably  owing  the  clearness, 
precision  and  facility  with  which  he  could  separate 
truth  from  error,  and  which  enabled  him  to  wield  the 
powers  of  argumentation  with  so  much  success.  He 
possessed  in  a  very  extraordinary  degree  the  power  of 
mental  abstraction,  and  few  persons  could  pursue  a 
train  of  thought  to  equal  extent,  without  the  aid  of 


22  MEMOIR. 

writing,   or  retain    their  conceptions   with   a  firmer 
grasp. 

Although  the  bias  of  his  mind  gave  him  a  peculiar 
interest  in  the  recondite  studies  of  metaphysics,  yet  he 
was  equally  acquainted  with  the  elegant  and  profound 
parts  of  science,and  that  not  superficially  but  thoroughly. 
He  cultivated  with  enthusiasm  classical  literature,  the 
belles-lettres  and  the  fine  arts.  He  studied  eloquence 
critically  himself,  and  took  great  interest  in  the  oratori- 
cal instructions  of  his  pupils.  Such  was  the  prompti- 
tude and  compass  of  his  knowledge,  that  it  seemed  as 
if  every  subject  that  was  incidentally  introduced,  was 
the  one  which  he  had  been  last  occupied  in  investi- 
gating, and  the  one  in  which  he  was  most  minutely  and 
extensively  skilled. 

As  an  instructor.  Dr.  Maxcy  possessed  unusual  abili- 
ty. His  influence  over  his  pupils  was  composed  of 
all  that  genius,talent,  experience  and  exalted  reputation, 
could  inspire.  In  his  official  station,  he  was  conciliat- 
ing, and  treated  them  with  the  kindness  of  a  father. 
He  used  every  exertion  to  enlighten  their  minds,  and 
to  instil  into  them  the  principles  of  virtue  and  piety. 
He  delighted  to  assist  and  encourage  those  of  his  pu- 
pils who  applied  to  him  for  patronage  or  advice.  He 
entered  into  their  concerns  with  the  most  lively  interest, 
and  with  pleasure  imparted  to  them  the  lights  of  his  ex- 
perience and  wisdom.  The  dignity  and  refinement  of 
his  manners,  and  his  superior  colloquial  powers  were 
greatly  auxiliary  in  the  introduction  and  discipline  of 
the  colleges  over  which  he  presided.  He  possessed  a  hap- 
py faculty  of  accommodating  his  instructions  to  the  abili- 
ties and  attainments  of  his  pupils.  His  manner  of  im- 
parting instruction  was  unrivalled.  He  saw  every  sub- 
ject as  a  whole,  and  presented  it  to  his  pupils  in  a  most 


MEMOIR.  23 

attractive  form.  His  Lecture  Introductory  to  a  course 
on  Rhetoric  and  Criticism,  we  presume,  will  convey  a 
good  idea  of  his  method  of  instruction  and  style  of  lec- 
turing. 

In  the  language  of  one  his  colleagues  of  the  South- 
Carolina  College,  "  As  a  teacher,  Dr.  Maxcy  enjoyed  a 
reputation  higher,  perhaps,  than  that  of  any  other  presi- 
dent of  a  college  in  the  United  States.  His  pupils  all 
dwell  with  admiration,  on  the  clearness  and  compre- 
hension of  his  ideas ;  on  the  precision  and  aptness  of 
his  expressions.  Many  of  these  qualifications  are, 
doubtless,  to  be  attributed  to  his  long  experience  as  an 
instructor,  which  rendered  his  contemplation  of  the 
most  abstract  truths  little  more  than  a  work  of  memory : 
they  may  however,  in  a  much  greater  degree,  be  as- 
cribed to  his  early  devotion  to  such  studies  and  to  his 
unwearied  endeavors  to  distinguish,  between  what  is 
essential  and  what  is  adscititious,  in  every  subject.  His 
retired  habits,  as  well  as  his  mild  and  unassumins:  man- 
ners,  also  contributed  to  render  his  instructions  at  once 
imposing  and  delightful.  The  strongest  evidences  of 
his  success  are  the  gratitude  and  veneration,  which  his 
pupils,  uniform^,  evince  for  his  memory."* 

His  numerous  pupils,  in  every  yart  of  the  Union, 
speak  of  him  in  terms  of  the  most  fervid  eulogy,  and  ail 
unite  in  pronouncing  him  as  a  teacher  one  of  the  most 
perfect  models.  "  They  often  acknowledged  that  they 
acquired  a  clearer  perception  of  the  beauties  or  subtil- 
ties,  or  errors  of  a  writer,  by  listening  to  his  remarks 
upon  them,  than  even  by  a  studious  perusal  of  the  work 
itself.  But  this  power  was  never  otherwise  employed, 
than  as  an  instrument  of  good.  Learning,  in  the  hands 
of  Dr.  Maxcy,  was  always  the  handmaid  of  virtue  and 

*  See  Prof.  Henry's  Eulogy  on  Dr.  Maxcy. 


24  MEMOIR. 

the  champion  of  morals.  While  he  expanded  the  minds 
of  his  pupils  and  poured  large  draughts  of  knowledge 
from  his  own  capacious  stores,  he  ever  steadily  attended 
to  their  improvement  as  men,  as  citizens  and  as  Christ- 
ians ;  and  while  he  was  a  perfect  master  of  the  works 
of  others,  and  at  all  times  capable  of  demolishing  their 
theories,  and  erecting  others  of  his  own,  and  therefore 
held,  as  it  were,  the  minds  of  his  pupils  in  his  hands,  he 
was  ever  careful  to  instil  the  purest  orthodoxy  in  reli- 
gion, the  most  perfect  morality,and  the  most  consummate 
patriotism  in  all  the  duties  and  relations  of  the  citi- 
zen.* 

As  a  preacher,  Dr.  Maxcy's  great  excellence  con- 
sisted in  the  admirable  proportion  and  harmony  of  all 
his  powers.  His  conceptions  were  bold  and  striking, 
and  expressed  in  a  style  pure,  elegant  and  sublime. 
A  profound  and  breathless  silence,  an  intense  feeling, 
and  a  delight  amounting  to  rapture  were  the  almost  in- 
variable attendants  of  his  preaching.  The  impression 
made  by  his  discourses  w^as,  undoubtedly,  very  much 
deepened  by  the  peculiar  unction  and  fervor  with  which 
they  were  delivered.  His  manner  was  emphatically 
his  own.  There  was  no  labored  display,  nothing  tur- 
gid or  affected,  but  every  thing  was  easy,  graceful,  dig  - 
nified  and  natural.  Though  his  voice  was  not  very 
powerful,  yet  it  was  full  and  melodious,  and  his  enun- 
ciation so  distinct  that  every  syllable  he  uttered  in  the 
largest  assembly,  fell  clearly  on  the  ear  of  the  most  dis- 
tant hearer.  His  general  manner  of  delivery  was  rath- 
er mild  than  vehement,  and  rather  solemn  than  impetu- 
ous; commencing  in  a  moderate  tone  of  voice,  but  be- 
coming more  animated  and  impassioned  as  he  proceed- 

*See  a  Sketch  of  the  character  of  Dr.  Maxcy  in  the  Charleston  Citj  Gazette. 


MEMOIR.  25 

ed  he  gradually  influenced  the  hearts  and  feelings  of  his 
audience. 

In  the  performance  of  the  devotional  exercises  of 
worship,  Dr.  Maxcy  greatly  excelled.  Prayer  appear- 
ed to  be  his  habitual  element.  His  prayers  were  al- 
ways appropriate,  and  never  failed  to  enkindle  and  ele- 
vate the  devotions  of  the  pious.  His  heart  appeared  to 
be  melted  and  "  his  lips  to  be  touched  as  with  a  live 
coal  from  off  the  altar,"  when  he  was  engaged  in  this 
sacred  and  delightful  duty. 

As  an  author,  we  think  the  intelligent  reader,  who 
peruses  this  volume,  will  accord  to  Dr.  Maxcy  a  very 
high  rank.  His  writings  are  not  numerous,  but  they 
are  models  of  simplicity  and  beauty,  of  sublimity  and 
eloquence. 

His  Sermons  are  imbued  with  simple,  evangelical 
truth,  rich  in  excellent  practical  remarks,  and  present 
to  the  humble  and  the  pious  ncAV  motives  to  religion. 
His  Funeral  Sermons  are  pathetic  and  sublime,  and  ex- 
cel in  instructive  trains  of  thought,  and  in  their  appli- 
cation to  truths  which  relate  to  our  highest  interest. 

His  Addresses  to  Graduates  contain  literary,  moral 
and  religious  instruction  of  the  highest  importance  to 
educated  young  men.  They  are  replete  with  mature 
and  sound  wisdom  for  their  guidance,  expressed  in  lan- 
guage spirited,  chaste  and  classical. 

His  Orations  contain  many  splendid  passages,  and 
may  be  regarded  as  among  the  most  finished  and  elo- 
quent of  his  productions.  They  show  him  to  have  been 
a  warm  friend  to  every  institution  which  had  for  its  ob- 
ject the  promotion  of  knowledge,  patriotism,  virtue  and 
piety.  A  spirit  of  benevolence  and  love  to  the  human 
race  are  manifested  in  his  Orations,  teaching  men  to  re- 
gard each  other  as  fellow-citizens  and  brethren.  In  the 
4 


26  MEMOIR. 

language  of  Cicero,  he  felt,  that,  "  Caritate  et  benevo 
lentia  siiblata,  omnis  est  e  vita  sublata  jucunditas." 

Dr.  Maxcy  united  in  an  eminent  degree  the  quali- 
ties which  command  genuine  esteem.  As  a  man,  he 
was  amiable  and  beloved  ;  as  a  companion,  he  was  in- 
teresting and  attractive ;  as  a  friend,  he  was  sincere, 
constant  and  affectionate.  In  all  his  intercourse  with 
society,  he  exhibited  an  example  of  Christian  meek- 
ness, liberality  and  conciliation.  He  was  frank,  noble 
and  generous,  and  had  nothing  of  that  disguise  and  du- 
plicity which  characterise  the  mean  and  the  selfish. 

Of  his  character  as  a  Christian,  his  life  forms  the 
best  eulogy.  His  piety  shone  with  a  mild  and  steady 
lustre,  and  exemplified  the  practical  efficacy  of  religion 
upon  the  human  soul.  His  religious  opinions  are  de- 
veloped in  the  following  work.  In  his  doctrinal  views 
of  the  Christian  system  he  was  decided,  but  at  the  same 
time  catholic  in  his  sentiments,  and  extended  his  Chris- 
tian affection  to  all  who  bore  the  image  of  the  Saviour, 
and  gave  evidence  by  their  lives  and  conduct  that  they 
were  his  disciples.  He  exemplified  the  aphorism,  "  In 
necessariis  unitas — in  dubiis  libertas — in  omnibus  ca- 
ritas." 

In  the  social  and  domestic  circle,  the  finer  qualities 
of  his  mind  were  seen  to  the  greatest  advantage.  His 
rich  and  varied  learning  and  brilliant  powers  of  con- 
versation combined  with  his  polished  and  dignified  man- 
ners, made  him  the  delight  and  ornament  of  the  culti- 
vated and  intellectual  circles  in  which  he  moved. 
Though  so  much  caressed  in  society,  yet  he  appeared 
always  the  most  happy  in  the  bosom  of  his  family.  In 
the  relation  of  son,  husband,  parent  and  master,  he  ex- 
hibited a  commendable  example  of  fidelity,  affection 
and  kindness.     It  was  for  home  that  his  fond  heart  re- 


MEMOIR.  27 

served  its  best  affections  and  its  sweetest  smiles.  It  was 
in  his  own  family,  that  his  benignit}^  and  kindness  burst 
forth  in  unrestrained  exercise,  and  diffused  over  his 
dwelling  the  radiance  of  his  own  pure,  genial  and  be- 
nign spirit,  and  rendered  it  the  abode  of  the  most  en- 
dearing attention  and  love. 

In  the  character  of  Dr.  Maxcy,  the  elements  of  men- 
tal and  moral  greatness  were  most  happily  combined. 

"  His  life  was  gentle,  and  the  elements 

So  mixed  in  him  that  Nature  might  stand  up 

And  say  to  all  the  world,  "  This  is  a  man." 

It  is  only  at  distant  intervals,  that  God,  in  the  dis 
pensations  of  his  providence,  bestows  such  a  man  upon 
the  church  and  the  world — "  a  man  (to  apply  to  him 
what  has  been  so  eloquently  said  of  Milton)  who,  if  he 
had  been  delegated  as  the  representative  of  his  species 
to  one  of  the  superior  worlds,  would  have  suggested  a 
grand  idea  of  the  human  race,  as  of  beings  affluent  in 
moral  and  intellectual  treasure,  raised  and  distinguish- 
ed in  the  universe  as  the  favorites  and  heirs  of  heaven." 

"  His  tibi  pro  meritis  grata  praeconia  voce 
Posteritas  omnis,  virque  puerque,  canent. 

Nulla  tuas  unquam  virtutes  nesciet  eetas 
Non  jus  in  laudes  mors  habet  atra  tuas." 

Upon  President  Maxcy's  monument  is  the  following 
inscription : — 


West  face. 

S-M- 
REVERENDI  •  ADMODViM-  VIRI 

JONATHANIS  •  MAXCY-  S  •  T  •  P  • 

COLLEGH  •  CAROLINAE  •  AVSTRALI3 

PRIXCIPIS  •  PRAEFECTI 

RARIS-  ET  •  PRAECELLE\T1BVS-INGENII-  ARTIBUS,-  FVLTVS  •  QVALES 

VEL  •  SVMMIS  •  DIGN1TATII5VS  •  CONSTITISSENT  •  AVSPICIO  •  BONO 

H VJ VS  •  INSTITVTl  •  PRAESES  •  RELATVS  .  EST-  IN-IPSO  •  TEMPORIS 

MOMENTO  •  CVM  •  SINGVLARIA  •  EJVS  .  MVNERA  •  MAXIME  •  ESSENT 

ALVMNIS  •  EMOLVMENTO  •  AD  •  FINGENDOS-MORES  •  LITERARI03 

VEL  •  AD  •  CASTIGANDA  •  JVDICIA  •  NEC  •  NON-VIAMQVA  •  APVD 

HOMINES  •  GRATIAM  •  PARERENT  •  MONSTRANDO  •  ANIMOSaVE 

EORVM  -STVDIO  •  BONARVM  •  ARTIVM-  INFLAMMANDO 

TALIS  •  ERAT  •  PRAELECTOR  •  VT  •  IN  •  ILLO  •  NON  •  INGENII  •  VIS  •  NON  •  LVMINA 

NON  •  VERBORVM  •  FELICITAS  •  NEC  .  DECORl  •  GEST VS  •  ILLECEBRAE  •  ET 

AD  ■  COMMOVENDOS  •  AFFECTVS  •  INSIGNITER  •  APTAE  •  DESIDERARENTVR 

OFFICI VM  •  PR AECEPTORIS  •  TANTA  •  PERITIA  •  SVSTINEBAT  •  VT  •  DVM 

SCIENTIAM  •  IMPERTIRET  •  SIMVL  •  ARTEM  •  VERA-TNVESTIGANDI 
ET  •  BENE  •  RATIOCINANDI  •  FACILI  •  AC  •  JV3TA  •  METIIODO  •  DOCERET 

East  face. 

ADEO 

SE  •  HABILEM  •  COLLEGII  •  MODERATOREM  •  PRAESTITIT 

VT  ■  INTER  •  ALVMNOS  •  JVXTA  •  CONCORDIAM  •  AVCTORITATEWaVE 

LEGVM  •  SERVARET  •  EVITANDO  •  SIMVL  •  DVRITIAM 

CVRIOSAMaVE  •  NIMIS  •  EXPLORATIONEM 

DOCTRINAE  •  CURISTIANAE  •  ASSERTOR  •  IPSE  •  MITEM 

EVANGELII  •  SAPIENTIAM  •  EXCOLEBAT  •  VIAMQVE  •  SALVTIS 

SEMPITERNAE  •  ARGVMENTIS  •  EX  •  LIMATISSIMA 

PHILOSOPHIA  •  PETITIS  •  TVEBATVR 

HAVD  •  FACILE  •  ALIVM  •  IN  VENERIS  •  CVI  •  CONTIGIT  •  BENEFICLV 

AVT  •  MAJORA  •  AVT  •  DIVTVRNIORA-  ERGA  •  HANC  •  NOSTRAM 

CIVITATEM  •  PROFERRE  •  NEMINEM  •  CERTE  •  QVEM  .  JVVENTVS 

NOSTRA  •  PIA  •  AC  •  GRATA  •  MENTE  •  PERINDE  •  EXTOLLIT 

PARENTEMaVE  •  STVDIORVM  •  REIPVBLICAE  •  FAVTORVM  •  CONCLAMAT 

DESIDERIO  •  TANTI  •  VIRI  •  ET  •  IPSIVS  •  MEMORIA  •  BENEFICIOB  VM 

PERCVLSA  •  FAMILIA  ■  ACADEMIC  A  •  EX  •  APOLLINE  •  CLARIORVM 

NVNCVPATA  •  CVJVS  •  OHM  •  ILLE  •  SOCIVS  •  ERAT 

II  •  M  •  P  •  C- 

South  face. 

NATVS  •  IN  •  CIVITATE  •  MASSACHVSETTS 


IV  •  NONAS  •  M  •  DCC  ■  LXVIII 

North  face. 

ms  •  IN  •  AEDIBVS  ■  ANIMAM  ■  EFFLAVIT 

PRIDIB  •  NONAS  ■  JVNII  •  ANNOQVE  •  S  •  H  • 

M- DCCC -XX 


JN^OTES  TO  THE  MEMOIR. 


Note  A. p.   10. 

Of  the  the  other  sons  of  Levi  and  Ruth  Maxcy,  Milton  graduated 
at  Brown  University,  in  the  year  1802,  and  afterwards  became  an 
eminent  lawyer  in  Beaufort,  South  Carolina,  where  he  died  of  the 
yellow  fever  in  1818.  Levi,  another  son,  who  was  distinguished  for 
his  talents,  died  also  at  the  South. 

Virgil  graduated  at  Brown  University  in  1804,  and  was  a  classmate 
of  the  Hon.  Marcus  Morton,  LL.  D.,  late  Governor  of  Massachusetts. 
His  recent  and  sudden  death,  from  the  accidental  explosion  of  a  gun 
on  board  the  United  States  Steam-Ship  Princeton,  Febuary  28, 1844, 
has  not  only  filled  the  hearts  of  an  afflicted  family  with  the  deepest 
sorrow,  but  a  large  circle  of  friends  by  whom  he  is  sincerely  and  feel- 
ingly lamented. 

"  Multis  ille  bonis  ilebilis  occidit." 

The  Hon.  Virgil  Maxcy  possessed  talents  and  accomplishments  of 
a  high  order.  He  was  a  ripe  scholar,  a  finished  gentleman  and  a  pure 
statesman.  His  manners  were  bland,  courteous  and  dignified. 
In  social  and  domestic  life,  he  was  the  object  of  love  in  his  own 
family,  and  esteemed  and  honored  by  all  who  knew  him.  As  a  hus- 
band, father,  friend,  master  and  citizen  his  conduct  was  exemplary^ 
and  his  virtues  shone  resplendent.  In  his  public  life,  he  exhi\)ited  a 
rare  union  of  political  firmness,  united  wath  candor  and  moderation. 
After  studying  law  with  that  eminent  jurist  Robert  Goodloe  Harper, 
of  Maryland,  he  settled  in  that  State,  and  soon  rose  to  professional 


30  NOTES. 

eminence.  He  was  successively  distinguished  in  both  houses  of  the 
Maryland  Legislature;  as  Solicitor  of  the  United  States  Treasury  ; 
and  as  Charge  d' Affaires  from  this  country  to  the  Court  of  the  King 
of  Belgium.  In  all  the  high  and  responsible  stations  which  he  was 
called  to  fill,  he  displayed  signal  abilities,  and  received  the  meed  of 
high  praise. 

In  the  melancholy  catastrophe  which  occurred  on  board  the  Prince- 
ton, our  country  was  also  deprived,  at  the  same  moment,  of  several 
distinguished  persons  and  valuable  citizens.  Among  others,  an  inti- 
mate friend  of  Mr.  Maxcy,  the  Hon.  Abel  P.  Upshur,  the  Secretary 
of  State;  the  Hon.  Thomas  Gilmer,  the  Secretary  of  the  Navy; 
Capt.  Beverly  Kennon,  chief  of  a  Navy  Bureau;  and  the  Hon.  Da- 
vid Gardiner,  of  New  York,  by  a  mysterious  dispensation  of  Divine 
Providence,  were  all  suddenly  cut  off  in  the  midst  of  health,  activity 
and  usefulness. 


Note  B. p.  10 

The  following  epitaph  was  written  by  Mr.  Levi  Maxcy  on  his 
honest  and  faithful  colored  servant,  who  was  an  exemplary  member 
of  the  first  Baptist  Church  in  Attleborough. 

Here  lies  the  best  of  slaves 

Now  turning  into  dust ; 
Csesar,  the  Ethiopian  craves 

A  place  among  the  just. 

His  faithful  soul  has  fled 

To  realms  of  heavenly  light, 
And,  by  the  blood  of  Jesus  shed, 

Is  chang'dfrom  hlack  to  white. 

January  15,  he  quitted  the  stage. 
In  the  77th  year  of  his  age. 


Note  C. p.  12- 

BIOGRAPHICAL  NOTICE  OF  HON.  SAMUEL  EDDY,  LL.  D. 

Among  the  classmates  of  President  Maxcy,  with  whom  he  formed 
an  intimate  and  cordial  friendship,  and  which  continued  uninterrupted 
to  the  end  of  life,  was  the  Hon.  Samuel  Eddy,  LL.  D.,  of  Providence. 
Mr.  Eddy  was  born  in  Johnston,  R.  I.  March  31,  1769.  He  was 
graduated  at  Brown  University  in  1787.  He  studied  law  with  the 
Hon.  Benjamin  Bourne,  an  eminent  and  popular  barrister,  and  was 
afterwards  his  partner  in  Providence.  In  1798,  he  was  elected  by 
the  people  Secretary  of  the  State ;  and  they  evinced  their  confidence 
in  his  ability  and  uprightness  by  annually  re-electing  him  to  that  of- 
fice without  opposition,  till  May,  1819,  a  period  of  twenty-one  years, 
when  he  declined  a  re-election.  On  his  retirement  from  that  office 
the  General  Assembly  unanimously  voted  their  thanks  to  him,  "for  his 
distinguished  talents  and  ability  manifested  in  the  discharge  of  the  du- 
ties of  said  office  for  more  than  twenty  years." 

On  the  occasion  of  his  resigning  the  Secretaryship  of  State,  the  du- 
ties of  which  he  had  so  long,  so  ably  and  so  faithfully  performed,  Mr. 
Eddy  made  the  following  private  record  :  "  May  5,  1819.  This  day 
terminates  my  duties  as  Secretary  of  the  State.  I  have  the  satisfac- 
tion to  believe  that,  in  the  discharge  of  my  official  duties,  I  have 
been  free  from  partiality.  I  have  never  knowingly  received  more 
than  my  lawful  fees,  and  no  man's  business  has  been  refused,  or  left 
undone  for  want  of  money." 

Mr.  Eddy  was  elected  a  Representative  in  Congress  from  Rhode- 
Island  for  three  successive  terms,  and  held  a  seat  in  the  national 
councils,  from  1819,  the  year  he  resigned  his  Secretaryship,  to  1825. 
He  was  subsequently  appointed  Chief  Justice  of  the  Supreme  Court 
of  Rhode-Island,  and  was  annually  re-elected  for  eight  years,  till  June 
1835,  when  sickness  compelled  him  to  relinquish  all  public  employ- 
ments. He  passed  the  remainder  of  his  life  in  domestic  happiness, 
and  literary  pursuits,  beloved  by  his  relatives  and  friends,  and  hon- 
ored by  the  public. 

Judge  Eddy  departed  this  life,  at  his  residence,  in  Providence, 
February  3,  1839,  aged  69  years.     In  his  death  his  native  State  and 


<r2  NOTES, 

his  country  yere  deprived  of  a  pure  and  an  able  statesman.  Without 
stooping  to  the  arts  of  popularity,  he  exercised  a  wide  and  command- 
ing influence  over  the  minds  of  others,  as  benign  as  it  was  effective. 
His  name  is  hallowed  in  the  grateful  remembrance  of  the  citizens  of 
Rhode-Island  and  identified  with  her  history. 

In  1801,  he  received  from  Brown  University  the  honorary  degree 
of  Doctor  of  Laws.  In  1805,  he  was  elected  a  member  of  the  Board 
of  Fellows  of  that  Institution,  and,  with  his  accustomed  punctuality, 
attended  all  meetings  of  the  Corporation,  until  his  decease, a  period  of 
thirty-four  years.  In  1806,  he  was  elected  Secretary  of  the  Corpora- 
tion, which  office  he  held  for  twenty -three  years,  when  he  resigned 
it  in  1829.  He  was  an  honorary  member  of  the  Massachusetts  His- 
torical Society,  and  enriched  the  Collections  of  that  Society  with  con- 
tributions from  his  powerful  pen.  He  was  Vice-President  of  the 
Rhode-Island  Historical  Society,  and  presented  to  that  Society  many 
valuable  communications.  He  intended  at  one  period  of  his  life,  to 
write  the  History  of  his  native  State,  and  it  is  a  subject  of  regret  that 
he  did  not  execute  such  a  work,  for  which  he  was  so  admirably  quali- 
fied. His  literary  acquisitions  were  extensive,  critical  and  profound. 
His  mind  was  vigorous  and  active,  his  apprehension  quick,  and  his 
judgment  sound  and  discriminating.  He  had  a  marked  predilection 
for  analytical  investigation,  and  for  works  of  clear,  strong  and  conclu- 
sive reasoning.  In  his  manners  he  had  great  frankness,  simplicity 
and  sincerity,  and  in  his  habits  he  was  singularly  methodical.  He 
was  able  in  counsel,  wise  in  deliberation  and  energetic  in  action.  In 
his  mental  constitution  there  was  a  native  dignity  which  never 
permitted  him  to  descend  to  any  thing  little  or  mean.  In  the 
discharge  of  his  private  and  public  duties  no  man  ever  acted  from 
better  and  purer  motives.  He  possessed  that  integrity  which  no  in- 
terest could  pervert,  and  that  love  of  truth  which  no  difficulties  could 
repress.     In  the  language  of  Juvenal  he  dared, 

"  Verba  animi  proferre,   etvitam  impendcre  vero." 

Judge  Eddy,  by  his  talents  and  his  virtues,  adorned  every  station 
which  he  occupied.  To  have  been  honored  with  the  friendship  of 
this  excellent  man,  is  regarded  by  the  writer  of  these  lines  as  a  dis- 
tinction and  happiness  which  will  ever  be  regarded  by  him  with  feel- 
ings of  no  ordinary  pleasure.     Sooner  shall  memory  perish, 

"  Quam  nostro  illius  labatur  pectore  vultus." 


Note  D. p.  13. 

BIOGRAPHICAL  NOTICE  OF  PRESIDENT  MANNING. 

Rev.  James  Manning,  D.  D.,  the  first  President  of  Rhode-Island 
College,  now  Brown  University,  was  born  in  Elizabethtown,  N.  J.j 
Oct.  22,  1738.  He  graduated  at  Princeton  College,  N.  J.,  in  1762, 
with  the  highest  honors  of  his  class.  In  1763,  he  became  the  Pas- 
tor of  the  Baptist  church  in  Warren,  R.  I.  In  the  same  year  he  re- 
commended the  project  of  establishing  a  College,  and  the  next  year, 
a  charter  for  the  Institution  was  obtained  from  the  Legislature  of  R.  I. 
In  Sept.  1765,  Dr.  Manning  was  appointed  President  and  Professor  of 
Languages.  In  1770,  when  the  College  was  permanently  fixed  in 
Providence,  Dr.  Manning  became  the  Pastor  of  the  first  Baptist 
Church  in  that  town.  In  1786,  he  was  unanimously  appointed  to  re- 
present the  State  of  Rhode  Island  in  the  Congress  of  the  United  States 

This  excellent  man,  on  the  Sabbath  morning  of  July  24th,  1791, 
was  seized  with  an  apoplectic  fit,  and  expired  the  ensuing  Friday, 
aged  53  years.  He  presided  over  the  College  with  distinguished  abili- 
ty, and  discharged  the  duties  of  his  office,  with  unwearied  assiduity 
for  the  period  of  twenty-six  years. 

The  following  character  of  President  Manning,  is  from  the  pen  of 
his  early  friend  and  official  associate,  the  Hon.  David  Howell,  LL.  D., 
of  Providence,  and  was  originally  published  in  Rippon's  London  Reg- 
ister. 

"  In  his  youth,  he  Avas  remarkable  for  dexterity  in  athletic  exercis- 
es, for  the  symmetry  of  his  body,  and  gracefulness  of  his  person. 
His  countenance  was  stately  and  majestic,  full  of  dignity,  goodness 
and  gravity  ;  and  the  temper  of  his  mind  was  a  counterpart  of  it.  He 
was  formed  for  enterprize ;  his  address  yxas  pleasing,  his  manners  en- 
chanting, his  voice  harmonious,  and  his  eloquence  irresistible. 

"  Having  deeply  imbibed  the  spirit  of  truth  himself,  as  a  preacher 
of  the  gospel,  he  was  faithful  in  declaring  the  whole  counsel  of  God.  He 
studied  plainness  of  speech,  and  to  be  useful  more  than  to  be  celebrate 
ed.  The  good  order,  learning,  and  respectability  of  the  Baptist 
churches  in  the  eastern  States,  are  much  owing  to  his  assiduous  at- 
tention to  their  welfare.  The  credit  of  his  name,  and  his  personal  in- 
fluence among  them,  perhaps  have  never  been  exceeded  by  any  other 
character. 

5 


34  NOTES. 

"  Of  the  College  he  must  be  considered  as  the  founder.  He  pre- 
sided with  the  singular  advantage  of  a  superior  personal  appearance, 
added  to  all  his  shining  talents  for  governing  and  instructing  youth. 
Perhaps  the  history  of  no  other  college  will  disclose  a  more  rapid 
progress,  or  greater  maturity,  than  this,  during  the  twenty-six  years 
of  his  presidency.  Although  he  seemed  to  be  consigned  to  a  seden- 
tary life,  yet  he  was  capable  of  more  active  scenes.  He  paid  much 
attention  to  the  government  of  his  country,  and  was  honored  by 
Rhode-Island  with  a  seat  in  the  old  Congress.  In  state  atlairs,  he 
discovered  an  uncommon  sagacity,  and  might  have  made  a  figure  as  a 
politician. 

"  In  classical  learning  he  was  fully  competent  to  the  business  of  his 
station.  He  devoted  less  time  than  some  others  to  the  more  abstruse 
sciences  ;  but  nature  seemed  to  have  furnished  him  so  completely, 
that  little  remained  for  art  to  accomplish.  The  resources  of  his  ge- 
nius were  great.  In  conversation  he  was  at  all  times  pleasant,  and 
entertaining.  He  had  as  many  friends  as  acquaintance  and  took  no 
less  pains  to  serve  his  friends  than  acquire  them." 

Over  the  grave  of  President  Manning,  the  Trustees  and  Fellows 
of  the  College  have  erected  a  monument  on  which  is  inscribed  a  faith- 
ful record  ot  "  his  social  virtues,  classic  learning,  eminent  patriotism, 
shining  talents  for  instructing  and  governing  youth  and  zeal  in  the 
cause  of  Christianity." 

President  Manning  embodied  in  an  enduring  form,  few  of  the  produc- 
tions of  his  noble  mind.  Of  his  writings,  the  Editor,  after  diligent 
inquiry  for  several  years,  has  been  able  to  obtain  only  two  of  his  fa- 
miliar letters,  and  the  following  Address,  which  is  copied  from  the 
original  manuscript.  It  was  delivered  by  Dr.  Manning  to  the 
Graduates  of  Rhode-Island  College  at  the  Commencement,  Sep- 
tember 2,  1789. 

"  Having  completed  your  academical  course,  you  now  commence 
members  of  the  great  community  of  the  world.  Here,  while 
your  country  offers  you  a  fairer  opportunity  to  display  your  abilities, 
and  improve  to  advantage  that  knowledge  which  you  have  acquired, 
than  any  age  or  country  ever  before  presented,  it  becomes  my  duty 
to  point  you  to  that  line  of  conduct  which  will  most  probably  insure 
your  success.  The  narrow  limits  prescribed  by  the  occasion,  Avill 
allow  me  to  hint  at  only  a  few  general  observations. 

"  The  first  attention  of  a  youth,  stepping  forward  into  life,  should 
be  to  acquire  and  preserve  a  good  character.  A  destitution  of  this 
places  him  beyond  the  possibility  of  ever  becoming  eminent.  For, 
bad  as  the  world  is,  it  has  always  paid  a  voluntary  tribute  to  virtue  ; 


NOTES.  35 

and,  though  some  vicious  men  have  risen  to  a  degree  of  respectabili- 
ty, it  will  be  found  on  a  nearer  view,  that  they  are  indebted  for  that 
respectability  to  some  virtuous  traits  in  their  character. 

"  To  avail  yourselves  of  this  supreme  advantage,  I  cannot  recom- 
mend to  you  a  subject  more  important  and  interesting  than  the 
Christian  religion  ;  of  whose  divine  founder  it  was  a  favorite  maxim, 
Seek  first  the  kingdom  of  God  and  his  righteousness^  and  all  other  things 
shall  be  added  unto  you. 

"  This  divine  religion  creates  principles  in  the  hearts  of  its  subjects 
the  most  operative  and  the  best  adapted  to  regulate  the  life  and  con- 
duct, that  can  possibly  be  conceived.  This  at  once  portrays  in  the 
strongest  colors,  the  state,  connexions  and  claims  of  man.  It  disrobes 
the  world  of  all  its  imaginary  glory,  and  presents  it  in  its  own  fugi- 
tive, fading  colors,  the  fashion  of  which  passeth  aicay  ;  while  it  inspires 
that  unassuming  humility,  which  renders  a  man  less  vulnerable  by 
the  envenomed  shafts  of  malevolence.  It  moulds  the  heart  into  a  di- 
vine benevolence,  and  is  the  purest  of  that  exquisite  sensibility,  which 
deeply  interests  itself  in  the  fortunes  of  others  so  that  it  weeps  with 
those  who  iceep,  and  rejoices  with  those  who  rejoice. 

"  This  divine  religion  carries  forward  our  thoughts  to  futurity  ; 
contemplates  as  a  reality  our  dissolution,  and  that  awful,  approaching 
judgment,  in  which  we  must  all  become  a  party  ;  it  places  us  in  that 
new  eternal  world,  reaping  the  fruits  of  what  we  have  sown  in  this. 
In  a  word,  it  places  us  immediately  under  the  eye  of  God,  now  the 
witness  of  our  actions,  and  soon  to  be  our  Judge. 

"  Next  to  this  attention  to  religion,  let  me  earnestly  recommend 
forming,  betimes,  the  habits  of  industry.  Man  was  made  for  employ- 
ment. All  his  internal  as  well  as  external  powers  testify  to  this  great 
truth.  To  comply  with  this  great  dictate  of  nature  is  of  the  utmost 
importance  ;  and  youth,  of  all  seasons  of  life,  is  the  fittest  for  this  cul- 
ture. That  is  the  period  to  form  and  give  a  proper  direction  to  the 
habits,  on  the  right  constitution  of  which  depends,  almost  entirely, 
the  happiness  of  man. 

"  In  selecting  a  profession,  consult  the  strong  bias  of  natural  incli- 
nation ;  for  against  this  current,  few  if  any,  have  made  a  figure  ;  and 
be  sure  that  the  object  lies  within  reach  of  your  talents. 

"  Should  the  Christian  ministry,  with  any  of  you  become  an  object, 
reflect  on  the  absurdity  of  intruding  into  it  while  strangers  to  experi- 
mental religion.  See  that  yourselves  have  been  taught  of  God,  be- 
fore you  attempt  to  teach  Godliness  to  others.  To  place  in  the  pro- 
fessional chairs  of  our  universities  the  most  illiterate  of  m.ankind, 
would  be  an  absurdity  by  far  less  glaring,  than  to  call  an  unconverted 


36  NOTES. 

man  to  exercise  the  ministerial  function.  This  is  to  expose  our  holy 
religion  to  the  scoffs  of  infidels,  and  to  furnish  to  their  hands  the  most 
deadly  weapons.  I  omit  to  insist  on  the  account  such  must  render 
in  the  great  tremendous  day  ! 

"  May  that  wisdom  which  is  from  above  direct  your  steps  in  your 
journey  through  life  ;  and  may  you,  after  the  discharge  of  the  duties 
of  good  citizens,  men  of  science  and  religion,  meet  the  approbation  of 
the  Supreme  Judge,  and  reap  the  harvest  of  immortal  glory  in  the 
world  above.     With  this  devout  wish  1  bid  you  farewell." 


Note  E. 


-p.  18. 


BIOGRAPHICAL  NOTICE  OF  PRESIDENT  MESSER. 

Rev.  Asa  Messer,  D.  D.,  LL.  D.,  was  born  in  Methuen,  Mass.,  in 
1769.  In  1790  he  graduated  at  Rhode-Island  College,  and  the  next 
year  he  was  chosen  a  Tutor  in  that  Institution,  and  continued  in  that 
office,  till  he  was  elected  Professor  of  the  Learned  Languages,  in 
1796.  He  was  licensed  to  preach,  by  the  first  Baptist  Church  in 
Providence,  in  1792,  and  received  ordination  in  1801.  He  was  elect- 
ed Professor  of  Mathematics  and  Natural  Philosophy,  in  1799,  and 
occupied  this  professorship  till  the  resignation  of  President  Maxcy, 
in  1802,  when  he  was  appointed  President  of  the  College.  He  pre- 
sided over  Brown  University,  for  the  period  of  twenty-four  years,  dis- 
charging most  assiduously  and  faithfully  the  duties  of  that  important 
station,  for  which  his  mental  endowments  and  literary  acquirements 
so  eminently  qualified  him.  In  a  short  biographical  sketch  of  Di;. 
Messer  by  Professor  Goddard,  of  Providence,  published  in  1839  he 
observes,  "  During  his  administration,  the  College  continued  to  flour- 
ish. An  increased  number  of  pupils  resorted  thither,  and,  at  no  an- 
tecedent or  subsequent  period  of  its  history,  have  the  classes  ever 
been  so  large.*     After  having  been  connected  with  the  College,  eith- 


*  NuiTierus  alumnorum  qui  in   anno   singulo  primura  ad  gradum  admissi 
fuerunt. 

A.  D.  Numerus.     A.  D.  Numcrus.     A.  D.  Humerus. 


1769 

7 

1798 

18 

1821 

40 

1770 

4 

1799 

24 

1S22 

30 

1771 

6 

1800 

23 

1823 

27 

1772 

6 

1801 

19 

1824 

41 

1773 

5 

1802 

28 

1825 

48 

1774 

6 

1803 

23 

1826 

28 

1775 

10 

1804 

22 

1827 

30 

1776 

9 

1805 

28 

1828 

25 

1777 

7 

1806 

19 

1829 

19 

1782 

7 

1807 

28 

1830 

20 

1783 

6 

1808 

33 

1831 

13 

1786 

If) 

1809 

30 

1832 

23 

1787 

10 

1810 

20 

1833 

20 

1788 

20 

1811 

24 

1834 

23 

1789 

9 

1812 

23 

1835 

10 

1790 

22 

1813 

35 

1836 

24 

1791 

16 

1814 

47 

1837 

38 

1792 

17 

1815 

22 

1838 

30 

1793 

12 

1816 

33 

1839 

35 

1794 

20 

1817 

25 

1840 

36 

1795 

26 

1818 

18 

1841 

31 

1796 

17 

1819 

20 

1842 

34 

1797 

23 

1820 

29 

1843 

29 

Alumnorum  numerus  inieger — 1525 


3S  NOTES. 

er  as  a  pupil  or  an  officer,  for  the  term  of  nearly  forty  years,  Dr.  Mes" 
ser,  in  the  year  1826,  resigned  the  office  of  President.  Possessing  a 
handsome  competence,  the  fruit  in  part  of  his  habitual  frugality,  he 
was  enabled  to  pass  the  remainder  of  his  life  in  the  enjoyment  of  in- 
dependent leisure.  After  his  retirement  from  collegiate  toils,his  fellow- 
citizens  of  Providence,  elected  him,  for  several  years,  to  responsible 
trusts  ;  and  these  trusts  he  discharged  with  his  characteristic  punctu- 
ality and  uprightness." 

President  Messer  received  the  honorary  degree  of  Doctor  of  Divin- 
ity, from  his  Alma  3Iatcr,  in  180G,  and  the  same  honor  from  Harvard 
University  in  1820  ;  and  that  of  Doctor  of  Laws,  from  the  University 
of  Vermont,  in  1812. 

He  expired  at  his  mansion  house,  October  11,1836,  aged  sixty- 
five  years.  His  death  was  deeply  lamented  not  only  by  his  family, 
towards  whom  his  conduct  was  ever  marked  by  the  kindest  and  most 
endearing  consideration,  and  who  felt  the  magnitude  of  their  loss,  but 
also,  by  his  numerous  pupils  and  friends,  and  the  community  in  which 
he  lived,  who  appreciated  his  sterling  integrity,  strong  and  discrimi- 
nating mind,  and  energy  of  Christian  principle. 

"  Semper  lionos,  nomenque  tuum,  laudesque  manebunt." 

Among  the  testimonials  to  his  worth,  and  the  regret  manifested 
for  his  death,  the  following  is  here  inserted  : 

"  At  a  special  meeting  of  the  Faculty  of  Brown  University,  held 
October  14,  1836,  in  the  Chapel  of  University  Hall,  President  Way- 
land  announced  the  Departure  from  this  life  of  the  Rev.  Asa  Messer, 
late  President  of  said  University,  whereupon  the  following  Pream- 
ble and  Resolutions  were  unanimously  adopted. 

"  Whereas  the  Rev.  Asa  Messer,  D.  D.,  and  LL.  D.,  was  fornearly 
forty  years  an  Instructor  in  this  Institution,  and  for  twenty -four  years 
its  presiding  officer,  an  expression  of  the  sentiments  of  the  existing 
Faculty,  upon  the  occasion  of  his  unexpected  and  lamented  death,  is 
demanded  by  the  respect  which  they  individually  and  collectively 
entertain  for  the  character  of  the  deceased — Therefore, 

"  Resolved — That  the  Faculty  of  Brown  University  learn,  with 
deep  reo-ret,  that  the  Rev.  Dr.  Messer,  an  eminent  son  of  this  Uni- 
versity, and  for  a  long  course  of  years  its  presiding  officer,  is  no  more  ; 
that  we  are  impressed  with  a  strong  conviction  of  his  acknowledged 
merits  as  an  Instructor,  of  his  vigorous  intellect,  and  of  his  solid  learn- 
iag ;  and  that  we  gratefully  recognize  his  title  to  the  best  distinctions 
of  the  CITIZEN,  the  MAN,  and  the  CHRISTIAN. 


NOTES.  39 

"  Resolved — That,  in  token  of  our  regret  for  his  death  and  of  our 
respect  for  his  character,  we,  together  M'ith  the  undergraduates  of 
this  Institution,  will  attend  his  funeral  to-morrow  afternoon. 

"  Resolved — That  the  Rev.  Professor  Elton  and  Mr.  Professor 
Goddard  be  a  Committee  to  present  a  certificate  copy  of  these  resolu- 
tions to  the  family  of  the  deceased  ;  and  that  the  same  be  entered 
upon  the  Records  of  the  Faculty,  and  published  in  all  the  newspapers 
of  the  city." 


THE  EXISTENCE  OF  GOD  DEMONSTRATED  FROM 
THE  WORKS  OF  CREATION. 


A 

SERMON, 

PREACHED    ON 

LORD'S    DAY    MORNING, 

AUGUST    9,    179  5, 
IN    THE 

REV.  DR.  HITCHCOCK'S  MEETING  HOUSE, 

IN 

PROVIDENCE. 


TO  THE 

YOUNG    GENTLEMEN, 

STUDENTS    OF    RHODE    ISLAND    COLLEGE, 

OVER    WHOM    I    HAVE    THE     HONOR    AS    WELL    AS 

THE    PLEASURE    TO    PRESIDE^ 

I    MOST    AFFECTIONATELY    RECOMMEND    THE    MOST 

SERIOUS    ATTENTION    TO    THE 

IMPORTANT    TRUTH    BROUGHT     FORWARD    AND    ILLUSTRATED 

IN  THE  FOLLOWING 

SERMON. 

J.  MAXCT. 


THE   EXISTENCE   OE   GOD- 


FOR  THE  INVISIBLE  THINGS  OF  HIM  FROM  THE  CREATION  OF  THE  WORLD 
ARE  CLEARLY  SEEN,  BEING  UNDERSTOOD  BY  THE  THINGS  THAT  ARE 
MADE,  EVEN  HIS  ETERNAL  POWER  AND  GODHEAD.— Romans  i.  20. 

Nothing  will  more  effectually  guard  us  against  vice,  than  a 
firm  belief  of  the  existence  of  God.  For  surely  if  we  realize 
that  there  is  such  a  Being,  we  shall  naturally  infer  from  his  per- 
fections, from  the  nature  of  his  moral  government,  and  from  our 
situation  as  rational  creatures,  that  we  are  amenable  at  his  aw- 
ful tribunal.  Superior  power,  wisdom  and  goodness,  always  lay 
us  under  restraint,  and  command  our  veneration.  These,  even 
in  a  mortal,  overawe  us.  They  restrain  not  only  the  actions, 
but  the  words  and  thoughts  of  the  most  vicious  and  abandoned. 
Our  happiness  depends  on  our  virtue.  Our  virtue  depends  on 
the  conformity  of  our  hearts  and  conduct  to  the  laws  prescribed 
us  by  our  beneficent  Creator.  Of  what  vast  importance  then  is  it 
to  our  present  as  well  as  future  felicity,  to  possess  in  our  hearts  a 
feeling  sense,  and  in  our  understandings  a  clear  conviction,  of  the 
existence  of  that  Being  whose  power  and  goodness  are  unbounded, 
whose  presence  fills  immensity,  and  whose  wisdom,  like  a  torrent 
of  lightning,  emanates  through  all  the  dark  recesses  of  eternal  du- 
ration !  How  great  must  be  the  effect  of  a  sense  of  the  presence 
of  the  great  Creator  and  Governor  of  all  things,  to  whom  belong 
the  attributes,  eternity,  independency,  perfect  holiness,  inflexible 
justice,  and  inviolable  veracity  ;  complete  happiness  and  glorious 
majesty  ;  supreme  right  and  unbounded  dominion  !  A  sense  of 
accountability  to  God  will  retard  the  eager  pursuit  of  vice  ;  it  will 
humble  the  heart  of  the  proud,  it  will  bridle  the  tongue  of  the 
profane,  and  snatch  the  knife  from  the  hand  of  the  assassin. 
A  belief  of  the  existence  of  God  is  the  true  original  source  of 


44  THE    EXISTENCE    OF    GOD. 

all  virtue,  and  the  only  foundation  of  all  religion,  natural  or  re- 
vealed. Set  aside  this  great  luminous  truth,  erase  the  convic- 
tion of  it  from  the  heart,  you  then  place  virtue  and  vice  on  the 
same  level ;  you  drive  afflicted  innocence  into  despair  ;  you  add 
new  effrontery  to  the  marred  visage  of  guilt ;  you  plant  thorns 
in  the  path,  and  shed  an  impenetrable  gloom  over  the  prospects 
of  the  righteous. — Sin  has  alienated  the  affections,  and  diverted 
the  attention  of  men  from  the  great  Jehovah.  "  Darkness  has 
covered  the  earth,  and  gross  darkness  the  people."  Men  have 
worshipped  the  works  of  their  own  hands,  and  neglected  the 
true  God,  though  his  existence  and  perfections  were  stamped  in 
glaring  characters  on  all  creation.  From  the  regularity,  order, 
beauty  and  conservation  of  this  great  system  of  things,  of  which 
man  makes  a  part ;  from  the  uniform  tendency  of  all  its  divi- 
sions to  their  proper  ends  ;  the  existence  of  God  shines  as  clearly 
as  the  sun  in  the  heavens. — "  From  the  things  that  are  made 
(says  the  text)  are  seen  his  eternal  power  and  Godhead." 

1.  Man  himself  is  a  proof  of  God's  existence.  Let  us  place 
him  before  us  in  his  full  stature.  We  are  at  once  impressed 
with  the  beautiful  organization  of  his  body,  with  the  orderly  and 
harmonious  arrangement  of  his  members.  Such  is  the  dispo- 
sition of  these,  that  their  motion  is  the  most  easy,  graceful  and 
useful  that  can  be  conceived.  We  are  astonished  to  see  the 
same  simple  matter  diversified  into  so  many  different  substan- 
ces, of  different  qualities,  size,  and  figure.  If  we  pursue  our 
researches  through  the  internal  economy,  we  shall  find,  that  all 
the  different  opposite  parts  correspond  to  each  other  with  the 
utmost  exactness  and  order ;  that  they  all  answer  the  most  be- 
neficent purposes.  This  wonderful  machine,  the  human  body, 
is  animated,  cherished  and  preserved,  by  a  spirit  within,  which 
pervades  every  particle,  feels  in  every  organ,  warns  us  of  in- 
jury, and  administers  to  our  pleasures.  Erect  in  stature,  man 
differs  from  all  other  animals.  Though  his  foot  is  confined  to 
the  earth,  yet  his  eye  measures  the  whole  circuit  of  heaven,  and 
in  an  instant  takes  in  thousands  of  worlds.  His  countenance 
is  turned  upward,  to  teach  us  that  he  is  not  like  other  animals, 
limited  to  the  earth,  but  looks  forward  to  brighter  scenes  of  ex- 


THE    EXISTENCE    OF    GOD,  45 

istence  in  the  skies. — Whence  came  this  erect,  orderly,  beauti- 
ful constitution  of  the  human  body  ?  Did  it  spring  up  from  the 
earth  self-formed  ?  Surely  not.  Earth  itself  is  inactive  matter. 
That  vvhicli  has  no  motion  can  never  produce  any.  Man  sure- 
ly could  not,  as  has  been  vainly  and  idly  supposed,  have  been 
formed  by  the  fortuitous  concurrence  of  atoms.  We  behold 
the  most  exact  order  in  the  constitution  of  the  human  body. 
Order  always  involves  design. — Design  always  involves  intelli- 
gence.— That  intelligence  which  directed  the  orderly  formation 
of  the  human  body,  must  have  resided  in  a  Being  whose  power 
Mas  adequate  to  the  production  of  such  an  effect.  Creation 
surely  is  the  prerogative  of  a  self-existent,  uncaused  Being.  Fi- 
nite creatures  may  arrange  and  dispose,  but  they  cannot  create  ; 
they  cannot  give  life.  It  is  an  universal  law  through  all  nature 
that  like  produces  like.  The  same  laws  most  probably  obtain 
through  the  whole  system  in  which  we  are  connected.  We 
have  therefore  no  reason  to  suppose  that  angels  created  man. 
Neither  can  we,  without  the  greatest  absurdity,  admit,  that  he 
was  formed  by  himself,  or  by  mere  accident.  If  in  the  latter 
way,  why  do  we  never  see  men  formed  so  in  the  present  day  ? 
— Why  do  we  never  see  the  clods  of  earth  brightening  into  hu- 
man flesh,  and  the  dust  under  our  feet  crawling  into  animated 
forms,  and  starting  up  into  life  and  intelligence  ?  If  we  even 
admit  that  either  of  the  forementioned  causes  might  have  pro- 
duced man,  yet  neither  of  them  could  have  preserved  him  in 
existence  one  moment.  There  must  therefore  be  a  God  un- 
caused, independent  and  complete.  The  nobler  part  of  man 
clearly  evinces  this  great  truth.  When  we  consider  the  bound- 
less desires  and  the  inconceivable  activity  of  the  soul  of  man, 
we  can  refer  his  origin  to  nothing  but  God.  How  astonishing 
are  the  reasoning  faculties  of  man  !  How  surprising  the  power 
of  comparing,  arranging  and  connecting  his  ideas  !  How  won- 
derful is  the  power  of  imagination  !  On  its  wings,  in  a  mo- 
ment, we  can  transport  ourselves  to  the  most  distant  part  of  the 
universe.  We  can  fly  back,  and  live  the  lives  of  all  antiquity, 
or  surmount  the  limits  of  time  and  sail  along  the  vast  range  of 
eternity.  Whence  these  astonishing  powers,  if  not  from  a  God 
of  infinite  wisdom,  goodness  and  power  ? 


46  THE    EXISTENCE    OF    GOD. 

2,  "  The  invisible  things  of  him  from  tlie  creation  of  the 
world,"  says  the  text,  "  are  clearly  seen."  Let  us  for  a  mo- 
ment behold  our  earth.  With  what  a  delightful  scene  are  we 
here  presented  !  The  diversihcation  of  its  surface  into  land 
and  water,  islands  and  lakes,  springs  and  rivers,  hills  and  vallies, 
mountains  and  plains,  renders  it  to  man  doubly  enchanting. 
We  are  entertained  with  an  agreeable  variety,  without  being 
disgusted  by  a  tedious  uniformity.  Every  thing  appears  admi- 
rably formed  for  our  profit  and  delight.  There  the  vallies  are 
clothed  in  smiling  green,  and  the  plains  are  bending  with  corn. 
Here  is  the  gentle  hill  to  dehght  the  eye,  and  beyond,  slow  ris- 
ing from  the  earth,  swells  the  huge  mountain,  and,  with  all  its 
load  of  waters,  rocks  and  woods,  heaves  itself  up  into  the  skies. 
Why  this  pleasing,  vast  deformity  of  nature  ?  Undoubtedly 
for  the  benefit  of  man.  From  the  mountains  descend  streams 
to  fertilize  the  plains  below,  and  cover  them  with  wealth  and 
beauty.  The  earth  not  only  produces  every  thing  necessary  to 
support  our  bodies,  bui  to  remedy  our  diseases,  and  gratify  our 
senses.  Who  covered  the  earth  with  such  a  pleasing  variety  of 
fruits  and  flowers  ?  Who  gave  them  their  delightful  fragrance, 
and  painted  them  with  such  exquisite  colors  ?  Who  causes  the 
same  water  to  whiten  in  the  lily,  that  blushes  in  the  rose  ?  Do 
not  these  things  indicate  a  Cause  infinitely  superior  to  any  finite 
being  ?  Do  they  not  directly  lead  us  to  believe  the  existence 
of  God,  to  admire  his  goodness,  to  revere  his  power,  to  adore 
his  wisdom,  in  so  happily  accommodating  our  external  circum- 
stances to  our  situation  and  internal  constitution  ? 

3.  But  how  are  we  astonished  to  behold  the  vast  ocean,  roll- 
ing its  immense  burden  of  waters  !  Who  gave  it  such  a  con- 
figuration of  particles  as  to  render  it  moveable  by  the  least  pres- 
sure, and  at  the  same  time  so  strong  as  to  support  the  heaviest 
weights  ?  Who  spread  out  this  vast  highway  of  all  the  nations 
under  heaven  ?  W  ho  gave  it  its  regular  motion  ?  Who  con- 
fined it  within  its  bounds  ?  A  little  more  motion  would  disorder 
the  whole  world  !  A  small  incitement  on  the  tide  would  drown 
whole  kingdoms.  Who  restrains  the  proud  waves,  when  the 
tempest  lifts  them  to  the  clouds  ?     Who  measured  the  great  vva- 


THE    EXISTENCE     OF    GOD.  47 

ters,  and  subjected  them  to  invariable  laws  ?  That  great  Be- 
ing, "  who  placed  the  sand  for  the  bound  thereof  by  a  perpet- 
ual decree  that  it  cannot  pass  ;  and  though  the  waves  thereof 
toss  themselves,  yet  can  they  not  prevail ;  though  they  roar, 
yet  can  they  not  pass  over."  With  reason  may  we  believe,  that 
from  the  things  that  are  made,  are  clearly  seen  eternal  power 
and  wisdom. 

4.  Passing  by  the  numerous  productions  and  appendages  of 
the  earth,  let  us  rise  from  it,  and  consider  the  body  of  air  with 
which  we  are  surrounded.  What  a  convincing  proof  do  we 
here  find  of  the  existence  of  God  ?  Such  is  the  subtilty  and 
transparency  of  the  air,  that  it  receives  the  rays  of  the  sun  and 
stars,  conveying  them  with  inconceivable  velocity  to  objects  on 
the  earth,  rendering  them  visible,  and  decorating  the  whole  sur- 
face of  the  globe  with  an  agreeable  intermixture  of  light,  shade 
and  colors.  But  still  this  air  has  a  sufficient  consistency  and 
strength  to  support  clouds,  and  all  the  winged  inhabitants.  Had 
it  been  less  subtile,  it  would  have  intercepted  the  light.  Had 
it  been  more  rarified,  it  would  not  have  supported  its  inhabi- 
tants, nor  have  afforded  sufficient  moisture  for  the  purposes  of 
respiration.  What  then  but  infinite  wisdom  could  have  temper- 
ed the  air  so  nicely,  as  to  give  it  sufficient  strength  to  support 
clouds  for  rain,  to  afford  wind  for  health,  and  at  the  same  time 
to  possess  the  powder  of  conveying  sound  and  light  ?  How  won- 
derful is  this  element !  How  clearly  does  it  discover  infinite 
wisdom,  power  and  goodness  ! 

5.  But  when  we  cast  our  eyes  up  to  the  firmament  of  heaven, 
we  clearly  see  that  it  declares  God's  handy  work.  Here  the 
immense  theatre  of  God's  works  opens  upon  us,  and  discloses 
ten  thousand  magnificent,  splendid  objects.  We  dwindle  to 
nothing  in  comparison  of  this  august  scene  of  beauty,  majesty 
and  glory.  Who  reared  this  vast  arch  over  our  heads?  Who 
adorned  it  with  so  many  shining  objects,  placed  at  such  immense 
distances  from  each  other,  regular  in  their  motions,  invariably 
observing  the  laAvs  to  which  they  were  originally  subjected? 
Who  placed  the  sun  at  such  a  convenient  distance  as  not  to  an- 


43  THE    EXISTENCE    OF    GOD. 

noy,  but  refresh  us  ?  Who  for  so  many  ages  has  caused  him  to 
rise  and  set  at  fixed  times  ?  Whose  hand  directs,  and  whose 
power  restrains  him  in  liis  course,  causing  him  to  produce  the 
agreeable  changes  of  day  and  night,  as  well  as  the  variety  of 
seasons  ?  The  order,  harmony  and  regularity,  in  the  revolutions 
of  the  heavenly  bodies,  are  such  incontestible  proofs  of  the  ex- 
istence of  God,  that  an  eminent  poet  well  said,  "an  undevout 
astronomer  is  mad."  In  the  time  of  Cicero,  when  the  knowl- 
edge of  astronomy  was  very  imperfect,  he  did  not  hesitate  to 
declare,  that  in  his  opinion  the  man  who  asserted  the  heavenly 
bodies  were  not  framed  and  moved  by  a  divine  understanding, 
was  himself  void  of  all  understanding.  Well  indeed  is  it  said, 
that  the  heavens  declare  the  glory  of  God. 

This  great  Being  is  every  where  present.  He  exists  all  around 
us.  He  is  not,  as  we  are  apt  to  imagine,  at  a  great  distance. 
Wherever  we  turn,  his  image  meets  our  view.  We  see  him  in 
the  earth,  in  the  ocean,  in  the  air,  in  the  sun,  moon  and  stars. 
We  feel  him  in  ourselves.  He  is  always  working  round  us ; 
he  performs  the  greatest  operations,  produces  the  noblest  effects, 
discovers  himself  in  a  thousand  different  ways,  and  yet  the  real 
GOD  remains  unseen.  All  parts  of  creation  are  equally  under 
his  inspection.  Though  he  warms  the  breast  of  the  highest  an- 
gel in  heaven,  yet  he  breathes  life  into  the  meanest  insect  on  earth. 
He  lives  through  all  his  works,  supporting  all  by  the  word  of 
his  power.  He  shines  in  the  verdure  that  clothes  the  plains, 
in  the  lily  that  dehghts  the  vale,  and  in  the  forest  that  waves  on 
the  mountain.  Pie  supports  the  slender  reed  that  trembles  in 
the  breeze,  and  the  sturdy  oak  that  defies  the  tempest.  His 
presence  cheers  the  inanimate  creation.  Far  in  the  wilderness, 
where  human  eye  never  saw,  where  the  savage  foot  never  trod, 
there  he  bids  the  blooming  forest  smile,  and  the  blushing  rose 
open  its  leaves  to  the  morning  sun.  There  he  causes  the  feath- 
ered inhabitants  to  whistle  their  wild  notes  to  the  listening  trees 
and  echoing  mountains.  There  nature  lives  in  all  her  wanton 
wildness.  There  the  ravished  eye,  hurrying  from  scene  to  scene, 
is  lost  in  one  vast  blush  of  beauty.  From  the  dark  stream  that 
rolls  through  the  forest  the  silver-scaled  fish  leap  up,  and  dumbly 


THE    EXISTENCE    OF    GOD.  49 

mean  the  praise  of  God.  Though  man  remains  silent,  yet  God 
will  have  praise.  He  regards,  observes,  upholds,  connects  and 
equals  all. 

The  behef  of  his  existence  is  not  a  point  of  mere  speculation 
and  amusement.  It  is  of  inconceivable  importance  to  our  pres- 
ent as  well  as  future  felicity.  But  while  we  believe  there  is  a 
God,  we  should  be  extremely  careful  to  ascertain,  with  as  much 
accuracy  as  possible,  what  is  his  real  nature.  The  most  promi- 
nent features  of  this  are  exhibited  in  that  incomprehensible  dis- 
play of  wisdom,  power  and  goodness,  made  in  the  works  of 
creation.  A  virtuous  man  stands  in  a  relation  to  God  which  is 
peculiarly  delightful.  The  divine  perfections  are  all  engaged 
in  his  defence.  He  feels  powerful  in  God's  power,  wise  in  his 
wisdom,  good  in  his  goodness.  The  vicious  man,  on  the  con- 
trary, stands  in  a  relation  to  God  which  is  of  all  things  the  most 
dreadful.  He  is  unwilling  to  know  that  God  has  sufficient  wis- 
dom to  search  out  all  his  wickedness,  sufficient  goodness  to  the 
universe  to  determine  to  punish  that  wickedness,  and  sufficient 
power  to  execute  that  determination.  A  firm  belief  in  the  exist- 
ence of  God  will  heighten  all  the  enjoyments  of  fife,  and,  by 
conforming  our  hearts  to  his  will,  will  secure  the  approbation  of 
a  good  conscience,  and  inspire  us  with  the  hopes  of  a  blessed 
immortality. 

Never  be  tempted  to  disbelieve  the  existence  of  God,  when 
every  thing  around  you  proclaims  it  in  a  language  too  plain  not 
to  be  understood.  Never  cast  your  eyes  on  creation  without 
having  your  souls  expanded  with  this  sentiment,  "  There  is  a 
God."  When  you  survey  this  globe  of  earth,  with  all  its  ap- 
pendages ;  when  you  behold  it  inhabited  by  numberless  ranks 
of  creatures,  all  moving  in  their  proper  spheres,  all  verging  to 
their  proper  ends,  all  animated  by  the  same  great  source  of  life, 
all  supported  at  the  same  great  bounteous  table  ;  when  you 
behold  not  only  the  earth,  but  the  ocean  and  the  air,  swarming 
with  living  creatures,  all  happy  in  their  situation ;  when  you 
behold  yonder  sun,  darting  a  vast  blaze  of  glory  over  the  heav- 
ens, garnishing  mighty  worlds,  and  waking  ten  thousand  songs 
7 


50  THE    EXISTENCE    OF    GOD. 

of  praise ;  when  you  behold  unnumbered  systems  diffused 
through  vast  immensity,  clothed  in  splendor,  and  rolling  in  maj- 
esty ;  when  you  behold  these  things,  your  affections  will  rise 
above  all  the  vanities  of  time ;  your  full  souls  will  struggle  with 
ecstacy,  and  your  reason,  passions  and  feelings,  all  united,  will 
rush  up  to  the  skies,  vv'ith  a  devout  acknowledgement  of  the 
existence,  power,  wisdom  and  goodness  of  God.  Let  us  behold 
him,  let  us  wonder,  let  us  praise  and  adore.  These  things  will 
make  us  happy.  They  will  wean  us  from  vice,  and  attach  us  to 
virtue.  As  a  belief  of  the  existence  of  God  is  a  fundamental 
point  of  salvation,  he  who  denies  it  runs  the  greatest  conceivable 
hazard.  He  resigns  the  satisfaction  of  a  good  conscience,  quits 
the  hopes  of  a  happy  immortality,  and  exposes  himself  to  de- 
struction. All  this  for  what  ?  for  the  short-lived  pleasures  of 
a  riotous,  dissolute  Ufe.  How  wretched,  when  he  finds  his 
atheistical  confidence  totally  disappointed.  Instead  of  his  be- 
loved sleep  and  insensibility,  with  which  he  so  fondly  flattered 
himself,  he  will  find  himself  still  existing  after  death,  removed 
to  a  strange  place ;  he  will  then  find  that  there  is  a  God,  who 
will  not  suffer  his  rational  creatures  to  fall  into  annihilation  as  a 
refuge  from  the  just  punishment  of  their  crimes ;  he  will  find 
himself  doomed  to  drag  on  a  wretched  train  of  existence  in  un- 
availing woe  and  lamentation.  Alas  !  how  astonished  will  he  be 
to  find  himself  plunged  in  the  abyss  of  ruin  and  desperation  ! 
God  forbid  that  any  of  us  should  act  so  unwisely  as  to  disbe- 
lieve, when  every  thing  around  us  proclaims,  his  existence  ! 


DISCOURSE, 

DESIGNED    TO    EXPLAIN 

THE  DOCTRINE  OF  ATONEMENT. 

IN  TWO  PARTS. 

DELIVERED    IN    THE    CHAPEL    OF    RHODE    ISLAND    COLLEGE, 

ON    THE    11th    and    25tH    of    NOVEMBER,    1796. 


DISCOURSE  ON  THE  ATONEMENT. 


PART  I. 


FOR  IT  BECAME  HIM  FOR  WHOM  ARE  ALL  THINGS  AXD  BY  WHOM  ARE  ALL 
THINGS,  IN  BRINGING  MANY  SONS  UNTO  GLORY,  TO  MAKE  THE  CAPTAIN 
OF  THEIR  SALVATION  PERFECT  THROUGH  SUFFERINGS.— Hebrews  ii.  x. 

The  sufferings  of  Christ  were  essential  to  his  character  as  a 
Saviour.  Without  them  the  pardon  of  sin  would  have  subvert- 
ed the  authority  of  the  divine  law,  and  have  prostrated  the  dig- 
nity of  the  divine  government.  For,  if  God  should  not  exe- 
cute the  penalty  incurred  by  the  transgressor,  if  he  should  not 
manifest  in  his  moral  government  the  same  abhorrence  of  sin  that 
he  does  in  the  declarations  of  his  law,  his  word  and  his  conduct 
would  be  repugnant  to  each  other,  and  he  would  afford  no  con- 
vincing evidence,  that  his  law  was  a  transcript  of  his  will ;  that 
it  ought  to  be  considered  as  sacred,  and  respected  as  an  univer- 
sal invariable  standard  of  obedience  for  all  rational  creatures. 
One  great  and  chief  design  of  the  atonement  made  by  the  suf- 
ferings of  Christ,  was  to  impress  a  thorough  conviction  of  God's 
displeasure  against  sin,  though  he  should  pardon  the  sinner.  It 
was  essential  to  a  consistent  exercise  of  pardon,  that  in  some 
visible  expression,  God's  real  disposition  towards  sin  should  be 
manifested  as  clearly,  fully  and  unequivocally,  as  it  would  be  in 
the  execution  of  the  penalty  of  the  law  on  the  transgressor. 
This  disposition,  when  brought  into  view  in  some  sensible  mani- 
festation, vindicates  God's  character  from  all  suspicion,  and  ful- 
ly discovers  his  attachment  to  the  dignity  of  his  government,  to 
the  rights  of  his  justice,  and  the  truth  of  his  law.  The  suffer- 
ings of  Christ  appear  to  have  been  available  to  the  procurement 


54  DISCOURSE    ON    THE    ATONEMENT. 

y 

of  salvation,  so  far  as  they  portrayed  God's  disj)lcasure  against 
sin,  and  evinced  the  infinite  value  he  set  upon  his  own  charac- 
ter and  law.  Hence  it  is,  that  the  scriptures  so  frequently  bring 
into  view  a  suffering,  crucified  Christ,as  the  only  hope  of  salvation. 
His  sufferings  support  the  dignity  of  God,  as  the  moral  governor, 
while  he  extends  mercy  to  the  guilty  ;  they  present  him  in  a 
glorious  point  of  light,  as  the  universal  sovereign  and  proprie- 
tor, as  the  great  source  from  which  all  things  have  proceeded, 
and  in  which  all  shall  finally  terminate.  It  is  therefore  with 
great  reason  and  propriety  that  the  text  declares,  that  "  it  be- 
came him  for  "  whom  are  all  things,  and  by  w^iom  are  all  things, 
in  "  bringing  many  sons  unto  glory,  to  make  the  Captain  of 
"  their  salvation  perfect  through  sufferings." 

These  words,  by  bringing  into  view  the  passion  of  Christ,  as 
essential  to  a  display  of  the  divine  character  in  the  pardon  of 
sin,  present  the  doctrine  of  atonement  in  a  light  truly  interest- 
ing and  important.  For  surely  nothing  can  be  calculated  more 
effectually  to  aw^aken  the  solicitude,  and  raise  the  desponding 
hopes  of  the  guilty,  than  a  prospect  of  forgiveness.  Why  God 
should  require  sufferings  and  the  effusion  of  blood  as  a  pre-re- 
quisite  to  the  remission  of  sin,  has  been  a  subject  of  much  in- 
quiry, and  to  many  "  a  stone  of  stumbling,  and  a  rock  of  of- 
fence." They  have  supposed,  that  if  God  would  not  pass  by 
sin  without  an  atonement,  without  full  satisfaction  to  his  jus- 
tice, he  must  be  naturally  implacable  ;  that  he  has  no  mercy, 
because  he  punishes  the  innocent  for  the  guilty,  and  bestows  no 
good  without  an  adequate  compensation.  Sufferings,  it  is  true, 
can  add  nothing  lo  the  love  of  God  to  his  creatures  :  but  they 
may  be,  and  it  is  hoped  can  be,  proved  to  be  necessary  to  a 
consistent  exercise  and  display  of  that  love.  Atonement  does 
not  imply  a  purchase  of  God's  mercy  ;  it  does  not  imply  satis- 
faction to  justice,  as  a  cancellation  of  debt ;  nor  does  it  infer 
any  obligation  on  justice  for  the  liberation  of  sinners  ;  for  if  it 
do,  then  sinners  are  not  saved  by  forgiveness,  since  it  is  im- 
possible for  mercy  to  pardon,  where  justice  cannot  punish. 
Atonement  implies  the  necessity  of  sufferings,  nferely  as  a  me- 
dium through  which  God's  real  disposition  towards  sin  should 


DISCOURSE    ON    THE    ATONEMENT.  55 

be  seen  in  such  a  way,  that  an  exercise  of  pardon  should  not  in- 
terfere with  the  dignity  of  government,  and  the  authority  of  law. 

The  sufferings  of  Christ  for  sin  characterize  the  gospel  scheme 
and  distinguish  it  from  all  others.  The  atonement  made  by 
them,  adds  to  the  Christian  religion  its  chief  superiority,  and 
lays  the  only  foundation  of  hope  for  all  who  have  just  views  of 
the  divine  law,  and  the  moral  state  of  man.  All  the  doctrines 
of  the  gospel  will  derive  their  peculiar  complexion  from  the 
manner  in  which  the  doctrine  of  atonement  is  explained.  A 
mistake  here  will  be  peculiarly  injurious,  and  will  infallibly  lead 
into  error  in  every  part  of  divinity.  Atonement  is  the  great 
sun  in  the  centre  of  the  system.  Blot  it  out,  and  you  are  lost 
forever.  Not  a  ray  from  any  other  quarter  will  dart  through 
the  gloomy  prison  of  sin,  to  cheer  its  disconsolate  inhabitants, 
to  disenthral  them  from  their  chains,  and  enlighten  their  path 
to  freedom  and  glory. 

The  design  of  revelation  is  to  unfold  the  true  God  to  men, 
acting  according  to  the  principles  of  his  nature.  This  God  is 
just  and  merciful.  He  is  disposed  to  punish  and  to  pardon. 
How  then  shall  his  justice  and  his  mercy  be  displayed  towards 
the  transgressor,  without  infringing  or  destroying  each  other  ? 
God  threatens  punishment  to  sin.  Sin  is  committed.  God, 
instead  of  punishing,  pardons.  Where  is  his  justice  ?  Where  is 
his  truth  ?  Where  is  the  regard  due  to  his  law,  his  character 
and  government?  If  he  punish,  where  is  his  mercy?  These 
difficulties  will  be  obviated  by  a  right  understanding  of  the 
atonement  which  Christ  made  for  sin.  To  exhaust  this  impor- 
tant subject,  to  comprehend  all  its  connexions  and  consequences, 
perhaps  at  present  exceeds  all  human  capacity.  Enough  of  it, 
however,  can  be  known  and  understood,  to  enable  us  to  per- 
ceive its  excellency,  and  to  secure  our  present  and  future  fe- 
licity. As  the  design  of  atonement  was  to  save  men  from  the 
curse  of  the  law,  in  consistency  with  the  perfections  and  designs 
of  God,  the  atonement  had  immediate  respect  to  the  law  of  God, 
to  the  moral  state  of  men,  and  to  the  ultimate  and  chief  end  of 
God  in  creation.  Without  a  just  and  proper  view  of  these  three 
points,  all  inquiries  respecting  atonement  will  be  extremely  de- 
fective, if  not  totally  erroneous.  They  will  leave  us,  like  an 
unpiloted  ship,  driven  by  the  winds  over  the  pathless  ocean. 


56  DISCOURSE    ON    THE    ATONEMfcNT. 

In  the  subsequent  discourse,  therefore,  I  shall 

I.  First  explain  the  nature  of  the  divine  law,  the  moral  state  of 
man,  and  the  design  of  God  in  creation. 

II.  Secondly,  the  matter,  the  necessity,  and  the  nature  of  atone- 
ment- 

A  few  inferences  will  then  close  the  subject. 

I.  I  shall  begin  the  first  division  of  this  discourse,  by 

First — Explaining  the  nature  of  the  divine  law. 

Under  this  denomination  we  are  not  to  include  all  the  laws 
given  to  the  people  of  Israel.  For  though  these  may  be  termed 
divine  with  respect  to  their  author,  yet  they  are  not  all  of  a 
moral  nature,  and  consequently  not  obligatory  on  all  mankind. 
For  this  reason  all  the  positive  laws  appertaining  to  the  former 
dispensation,  are  not  included  in  the  phrases,  "  divine  law,"  and 
-"  the  law  of  God."  These  are  used  by  way  of  eminence,  to 
denote  the  moral  law,  as  it  is  promulged  and  epitomized  in  the 
•decalogue. 

*  The  laws  given  to  the  Israelites  were  of  three  kinds,  moral, 
ceremonial  and  forensic.  The  first  respected  them  as  rational, 
accountable  creatures  ;  the  second,  as  members  of  the  ecclesias- 
tical body  ;  the  third,  as  members  of  the  political  body.  The 
two  last  kinds  of  laws  were  peculiar  to  the  Israelites.  They 
alone  had  the  promise  of  the  Messiah.  His  death  and  sufferings 
for  sin  were  prefigured  by  the  various  offerings  and  sacrifices 
enjoined  in  their  ritual.  Hence  they  received  the  ceremonial 
law,  as  an  indication  of  the  Messiah  yet  to  come,  who  being  the 
substance  of  all  its  shadows,  was  by  the  sacrifice  of  himself  to 

^  Leges  autem  iis  latse  non  unius  generis  fuerunt.  Tres  omnino  theologis 
recensentur.  Moralis  sive  decalogica,  ceremonialis,  et  politica,  sive  forensis. 
Scilicet  tripliclter  considcrari  Israeliticus  populus  potuit.  1.  Ut  creaturffi 
rationales,  a  Deo,  uti  suprema  ratione  tarn  moraliter,  quam  naturaliter  depen- 
dentes.  Etsic  data  fuit  ipsi  lex  decalogica,  quae  quoad  substantiam,  cum  lege 
naturae,  homines  qua  tales  obligante,  una  eademque  est.  2.  Ut  ecclesia  veteris 
testamenti ;  expectans  Messiam  promissum,  et  laetiora  per  ejus  consurnmatio- 
nem  tempora.  Atque  eo  respectu  acceperunt  legem  ceremonialem,  quas  ostendit 
quidem,  nondum  venisse  Messiam,  et  satisfactione  sua,  omnia  consummasse, 
fore  tamen,  ut  veniat  et  omnia  faciatnova.  3.  Ut  populus  peculiaris,  rempub- 
licam,  genio  ac  indoli  suae  convenientem,  habens  in  terra  Canaan." — Witsii  de 
CEcon,  Feed.  lib.  iv.  cap.  iv.  p.  609. 


DISCOURSE    ON    THE    ATONEMENT.  OD 

abrogate  its  authority,  and  discontinue  its  observance.  Hence 
Christ,  in  the  sufferings  by  which  he  made  atonement  for  sin, 
had  no  other  respect  to  the  ceremonial  law,  than  as  he  corres- 
ponded to  its  typical  prefigurations. 

The  forensic  laws  of  the  Israelites  were  accommodated  to 
their  peculiar  genius  as  a  people ;  to  their  peculiar  circum- 
stances in  the  land  of  Canaan  ;  and  were  designed  to  form  the 
whole  nation  into  a  republican  theocracy.  Hence  it  appears, 
that  the  ceremonial  and  forensic  or  political  laws  of  the  IsraeUtes, 
were  of  a  temporary  nature,  and  obligatory  no  longer  than  con- 
tinued by  the  express  injunction  of  the  legislator.  In  this  view, 
as  they  did  not  originate  in  the  eternal  fitness  and  propriety  of 
things,  they  may  be  styled  positive,  in  contradistinction  to  those 
which  are  moral ;  which  express  the  unchangeable  will  of  God, 
respecting  the  obligation,  the  obedience  and  disobedience,  the 
reward  and  punishment,  of  rational  creatures.  These  laws  pri- 
marily flow  from  the  absolute  perfection  of  God,  and  like  his  na- 
ture are  sacred,  immutable  and  eternal.  These  laws,  summed 
up  in  one  body,  are  styled  the  law,  or  law  of  God.  To  this  law 
the  whole  of  Christ's  work,  in  making  atonement  for  sin,  had 
immediate  respect.  Without  a  just  view  of  this  law,  therefore, 
the  doctrine  of  atonement  cannot  be  understood,  nor  its  neces- 
sity and  propriety  perceived.  Concerning  the  divine  law,  two 
things  must  be  particularly  noticed. 

1.  It  contains  a  prescription  of  certain  duties.  These  are 
contained  in  the  decalogue,  as  it  was  delivered  at  Mount  Sinai, 
and  are  all  summarily  comprehended  in  love,  as  the  fountain 
from  which  all  real  acceptable  obedience  flows.  Thus  Christ 
explained  the  law  :  "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind.  This 
is  the  first  and  great  commandment ;  and  the  second  is  like  unto 
it.  Thou  shalt  love  thy  neighbor  as  thyself.  On  these  two  com- 
mandments hang  all  the  law  and  the  prophets."  Mat.  xxii.  37, 
&c.  Paul  viewed  the  law  in  the  same  light,  when  he  said,  "  Love 
is  the  fulfilling  of  the  law."  Rom.  xiii.  10.  No  action,  therefore, 
either  mental  or  external,  which  does  not  proceed  from  pure  love 
to  God,  can  come  under  the  denomination  of  true  virtue  or  obedi- 
ence.    This  law  is  a  dehneation  of  perfect  rectitude,  and  was 


5T  DISCOURSE    ON    THE    ATONEMENT. 

designed  to  govern  the  whole  man,  by  inspiring  right  motive*^ 
and  producing  an  entire  correspondence  between  them  and 
external  actions. 

2.  The  second  thing  to  be  noticed  concerning  the  law  is, 
that  it  contains  comminations  of  divine  vengeance  against  trans- 
gression. Without  these,  it  would  not  properly  in  its  nature 
have  the  force  and  authority  of  a  law.  The  language  of  the 
law,  expressing  the  penal  sanction,  is,  "  Cursed  is  every  one  who 
confirmeth  not  all  the  words  of  the  law,  to  do  them.  Deut.  xxvii. 
26.  This  curse  most  undoubtedly  is  the  just  and  proper  punish- 
ment of  sin.  For  it  is  inconsistent  with  the  perfection  of  God, 
to  threaten  a  punishment  greater  or  less  than  sin  deserves.  This 
is  the  punishment  from  which  Christ  dehvers.  Thus  Paul  says 
to  the  Galatians,  "  God  sent  forth  his  Son,  made  under  the  law, 
to  redeem  them  that  were  under  the  law."  Gal.  iv.  4,  5.  That 
is,  to  redeem  them  from  its  curse,  as  he  explains  it  in  another 
place.  "  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us."  Gal.  iii.  13.  Let  it  here  be  partic- 
ulaily  noticed,  that  this  commination  annexed  to  the  divine  law, 
is  the  sum  and  foundation  of  all  the  others  expressed  in  scrip- 
ture, and  denounced  against  transgressors.  Various  threatenings 
are  found  in  the  New  Testament,  denounced  against  those  who 
reject  the  gospel.  These  threatenings  express  the  real  penalty  of 
the  divine  law.  For  no  man  can  slight,  neglect  or  refuse  the 
gospel,  without  violating  the  law,  and  incurring  its  penalty.  That 
this  penalty,  Avhich  will  be  executed  on  the  impenitent,  in  a 
future  state,  is  endless  misery  or  destruction,  appears  from  the 
following  passages  of  scripture.  In  Dan.  xii.  2,  it  is  said,  "•  And 
many  of  them  which  sleep  in  the  dust  of  the  earth  shall  awake, 
some  to  everlasting  life,  and  some  to  everlasting  shame  and  con- 
tempt." Matt,  xviii.  8.  "  It  is  better  for  thee  to  enter  into  life 
halt  or  maimed,  than  having  two  hands  or  two  feet,  to  be  cast 
into  everlasting  fire."  Matt.  xxv.  41,  Christ  says  to  the  wicked, 
"  Depart  from  me,  ye  cursed,  into  everlasting  fire."  And  in  verse 
46,  "  These  shall  go  away  into  everlasting  punishment."  Mark 
iii.  29,  Christ  says  of  him  who  blasphemes  the  Holy  Ghost,  that 
he  is  "  in  danger  of  eternal  damnation."  Paul  says  of  those 
who  disobey  the  gospel,  '•  Who  shall  be  punished  with  everlast- 


DISCOURSE    ON    THE    ATONEMENT.  59 

ing  destruction."  The  punishment  spoken  of  in  these  words 
undoubtedly  is  the  penalty  of  the  law.  For  the  law  only  can 
condemn  and  punish.  Here  perhaps  it  will  be  objected,  that 
the  punishment  implied  in  these  words  is  not  strictly  endless, 
since  the  word  everlasting,  is  sometimes  appropriated  to  express 
things  of  a  limited  duration  ;  that  it  is  not  the  nature  of  punish- 
ment to  be  endless,  and  therefore  the  term  everlasting,  when 
iised  to  express  its  duration,  does  not  prove  it  to  be  strictly  end- 
less. To  this  it  is  replied,  that  because  the  term  everlasting  is 
in  some  instances  used  to  denote  a  limited  duration,  it  does  not 
follow  that  it  is  used  so  in  all ;  not  even  when  used  to  express 
the  duration  of  things  which  would  cease  to  exist  if  left  to  the 
laws  of  nature  ;  for  God  can  perpetuate  whatever  he  pleases. 
For  all  our  knowledge  of  the  nature  and  duration  of  future  pun- 
ishment, we  are  wholly  indebted  to  revelation.  In  this  revela- 
tion God  has  explained  the  duration  of  punishment,  and  conse- 
quently the  true  penalty  of  his  law  ;  not  only  by  the  word  ever- 
lasting, but  by  unequivocal  determinate  phrases,  denoting  it  to 
be  strictly  endless.  This  is  fully  evident  from  the  following 
passages,  which  positively  determine  the  meaning  of  the  word 
everlasting,  when  used  to  express  the  duration  of  future  punish- 
ment. In  Mark  ix.  43,  Christ  says,  "  It  is  better  for  thee  to 
enter  into  life  maimed,  than  having  two  hands,  to  go  into  hell, 
into  the  fire  that  shall  never  be  quenched  ;  where  their  worm 
dieth  not,  and  their  fire  is  not  quenched."  In  Mat.  xii.  31,  it 
is  said,  "  The  blasphemy  against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men."  In  John  iii.  36,  it  is  said,  "  He  that  be- 
lieveth  not  on  the  Son,  shall  not  fee  life,  but  the  wrath  of  God 
abideth  on  him."  Of  the  same  import  are  all  those  passages 
which  speak  of  those  who  are  said  to  perish,  to  be  rejected,  to 
be  cast  away,  to  be  lost  and  destroyed.  To  these  testimonies 
of  scripture,  ascertaining  the  penalty  of  the  divine  law  to  be 
endless  misery  or  destruction,  let  us  add  the  testimony  of  rea- 
son. 

The  law,  whose  essence  is  love,  tends  in  its  nature  to  secure 
the  highest  happiness  of  all  rational  creatures.  For  if  all  com- 
ply with  its  requirements,  if  all  love  God  with  all  the  heart,  and 
their  neighbor  as  themselves,  what  room  is  there  left  for  sin  or 


60  DISCOURSE    ON    THE    ATONEMENT. 

misery  ?  These  originate  not  in  any  deficiency  in  the  divine 
government,  but  in  deviation  from  the  divine  law.  In  tliis  God 
has  discovered  as  much  goodness  as  he  has  in  the  gospel.  For 
the  first  tends  to  secure  the  highest  iiappiness  without  sin,  and 
the  last  to  secure  it  after  the  introduction  of  sin.  Whatever 
therefore  is  opposed  to  God's  law,  is  opposed  to  his  gospel  ; 
and  whatever  is  opposed  to  either,  tends  to  introduce  universal 
endless  evil.  If,  therefore,  endless  punishment  be  not  the  pen- 
alty of  the  divine  law,  it  does  not  appear  that  it  has  any  pen- 
alty. For  wliatever  penalty  God  annexes  to  his  law,  must  be 
just ;  that  is,  it  must  be  as  great  as  the  evil  introduced  by  trans- 
gression, or  as  great  as  the  glory  of  God,  and  the  good  of  the 
rational  universe,  require.  The  greatness  of  this  penalty  must 
be  estimated  from  the  consequences  that  would  ensue  from  an 
unrestrained  indulgence  of  transgression,  and  the  magnitude  of 
the  object  against  which  the  transgression  is  committed.  The 
law  of  God  tends  to  universal  good.  As  sin  opposes  that  law, 
it  tends  to  universal  evil.  Did  all  rational  creatures  commit  sin 
without  any  restraint  from  divine  interposition,  all  would  be  in- 
volved in  endless  ruin  and  despair.  The  law  of  God,  which  is 
as  near  to  him  as  his  own  nature,  would  be  universally  violated 
and  contemned.  For  all  these  consequences,  so  dishonorary  to 
God,  so  ruinous  to  creatures,  each  one  concerned  in  transgres- 
sion must  feel  himself  accountable.  Sin  is  atheism.  It  denies 
God.  It  strikes  at  his  government  and  character,  and  conse- 
quently at  all  good  and  all  happiness.  As  sin  therefore  tends  to 
introduce  endless  evil,  if  punishments  are  to  be  proportioned  to 
crimes,  sin  deserves  endless  punishment.  Having  explained 
the  nature  of  the  divine  law,  in  considering  its  precepts  and 
penalty,  I  now  proceed  to  explain. 

Secondly,  The  moral  state  of  man.  By  the  moral  state  of 
man,  we  are  to  understand,  the  state  in  which  he  is,  considered 
as  an  accountable  creature,  capable  of  praise  and  blame,  of  re- 
ward and  punishment.  This  state,  as  it  respects  all  men  in  un- 
regeneracy,  appears  from  the  scriptures  to  be  characterised  by 
the  following  things. 

1.  It  is  a  state  of  entire  alienation  of  aflfection  from  God. 


DISCOURSE    ON    THE    ATONEMENT.  61 

That  is,  it  is  a  state  in  which  the  moral  temper  is  averse  to 
divine  and  spiritual  things,  insensible  of  their  excellency,  and 
regardless  of  their  importance.  This  truth  is  expressed  in 
scripture,  by  "  being  dead  in  trespasses  and  sins,"  "  being  alie- 
nated from  the  Hfe  of  God,  desiring  not  the  knowledge  of  his 
ways,"  "  receiving  not  the  things  of  the  Spirit."  The  moral 
state  of  man  in  this  view,  does  not  imply,  that  he  does  not  pos- 
sess noble  and  exalted  capacities  of  mind.  These  are  not  of  a 
moral  nature,  and  consequently  not  susceptible  of  depravity. 
Man,  though  destitute  of  all  real  holiness  in  the  sight  of  God, 
though  wholly  sinful  in  all  the  exercises  of  his  heart,  still  pos- 
sesses natural  affection,  gratitude,  sympathy,  and  sensibility ; 
desire  of  pleasure,  and  aversion  to  pain  ;  these  are  merely  the 
affections  and  propensities  of  his  constitution,  and  belong  to 
other  animals  which  are  not  moral  agents.  Man's  depravity 
does  not  imply  that  he  is  destitute  of  all  the  natural  ability  on 
which  the  propriety  of  the  divine  commands  and  injunctions 
rests.  If  he  be  not  a  moral  agent,  if  he  have  not  ability  to  obey, 
it  does  not  appear  that  he  can  be  capable  of  disobedience.  De- 
ity will  never  censure  a  blind  man  for  not  seeing,  nor  an  idiot 
for  not  being  wise.  He  requires  the  exercise  of  nothing  farther 
than  the  capacity  he  bestows.  All  the  depravity  of  man  consists 
in  the  wrong  use  of  his  natural  powers,  and  in  his  unwillingness 
to  use  them  as  God  requires.  The  preceding  description  of  the 
state  of  man  by  nature,  is  fully  confirmed  by  the  following  pas- 
sages of  scripture.  Gen.  vi.  5,  "  And  God  saw  that  the  wick- 
edness of  man  was  great  in  the  earth,  and  that  every  imagination 
of  the  thoughts  of  his  heart  was  only  evil  continually."  Gen. 
viii.  21,  "  The  imagination  of  man's  heart  is  evil  from  his  youth." 
Eccl.  ix.  3,  "  The  heart  of  the  sons  of  men  is  full  of  evil." 
Jer.  xvii.  9,  "  The  heart  is  deceitful  above  all  things,  and  des- 
perately wicked."  Rom.  iii.  10,  &c.  "  There  is  none  righteous, 
no,  not  one;  there  is  none  that  understandeth,  there  is  none 
that  seeketh  after  God  ;  they  are  all  gone  out  of  the  way  ;  there 
is  none  that  doeth  good,  no  not  one."  Paul  testifies  concerning 
himself,  "  I  know  that  in  me,  that  is  in  my  flesh,  dwelleth  no 
good  thing."     He  declares,  that  "  The  carnal  mind  is  enmity 


62  DISCOURSE    ON    THE    ATONEMENT. 

against  God:"  that  "  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God,  for  they  are  foohshness  unto  him  ;  neither 
can  he  know  them,  because  they  are  spiritually  discerned." 
The  conduct  of  men,  in  all  ages  and  nations,  fully  exemplifies 
and  confirms  these  assertions. 

2.  Another  thing  which  characterises  the  state  of  man  is,  that 
it  is  a  state  of  guilt  and  condemnation.  This  necessarily  follows, 
from  the  consideration  that  man  is  in  the  disposition  of  his  heart 
opposed  to  God  and  his  law.  "  By  the  law  is  the  knowledge  of 
sin."  By  this  knowledge  come  guilt  and  condemnation.  All 
men  are  under  obligation  to  obey  God's  law.  The  law  there- 
fore lays  its  injunctions  upon  them,  demands  obedience,  and 
denounces  punishment  to  the  transgressor.  "  Now  we  know," 
says  Paul,  "  that  whatsoever  things  the  law  saith,  it  saith  to  them 
who  are  under  the  law  ;  that  every  mouth  may  be  stopped,  and 
the  whole  world  may  become  guilty  before  God."     Rom.  iii.  19. 

3.  Another  thing  which  characterises  the  state  of  man  is,  a 
state  of  total  impotency,  as  to  the  attainment  of  salvation.  The 
truth  of  this  appears  from  two  considerations. 

1st.  The  law  requires  sinless  obedience.  It  promises  life  to 
the  performance  of  all  its  requirements,  and  to  nothing  else.  Its 
language  is,  "  The  man  that  doth  them  shall  live  in  them." 
But  man  has  disqualified  himself  in  a  moral  view  to  do  these 
things,  since  he  is  "  under  sin,"  and  continues  to  commit  it  while 
in  an  unrenewed  state.  As  man,  therefore,  while  a  sinner,  can- 
not render  sinless  perfect  obedience,  he  cannot  effect  his  own 
salvation. 

2d.  Besides,  man  has  incurred  the  penalty  of  the  divine  law. 
It  stands  against  him,  "Cursed  is  every  one  that  continueth  not 
in  all  things,  written  in  the  book  of  the  law,  to  do  them."  This 
penalty  has  been  demonstrated  to  be  endless  suffering.  How 
shall  man  free  himself  from  it  ?  He  can  do  nothing  which  can 
render  it  consistent  for  God  to  pardon.  He  cannot  keep  the 
law  by  perfect  obedience,  and  consequently  cannot  be  saved  on 
that  ground.  If  he  undertake  to  endure  its  penalty,  he  of  con- 
sequence must  give  up  all  hope  of  salvation. 

Having  explained  the  moral  state  of  man,  I  now  proceed, 

Thirdly,  To  explain  the  design  of  God  in  creation. 


DISCOURSE    ON    THE    ATONEMENT.  63 

It  is  a  mark  of  a  wise  and  intelligent  being,  to  have  respect 
in  all  his  actions  to  the  accomplishment  of  some  end.  This 
circumstance  principally  distinguishes  the  actions  of  men  from 
those  of  brutes.  In  all  operations  performed  by  rational  beings, 
we  expect  design,  and  an  exact  adjustment  of  every  part  to  the 
accomplishment  of  that  design.  When  w^e  look  at  the  majestic 
works  of  God  in  creation  and  redemption,  we  are  at  once  im- 
pressed with  the  absurdity  of  even  imagining  them  to  have  been 
made  without  a  view  to  some  great  end.  In  these  works  we 
behold  order,  connexion,  regularity  and  harmony.  How  these 
should  have  existed  without  design,  is  impossible  to  conceive. 
It  is  equally  impossible  to  conceive,  how  God  should  make  such 
stupendous  works,  without  a  view  to  some  end  exceedingly  great, 
glorious  and  important.  For  it  is  inconsistent  with  wisdom  to 
make  great  preparations,  and  to  perform  great  actions,  for  the 
accomplishment  of  small  purposes.  If  God  have  one  chief  end 
in  his  works,  we  may  be  assured  that  these  works  are  harmoni- 
ously adjusted  to  its  accomplishment.  All  God's  works  then 
must  be  considered  as  means  wisely  arranged,  and  tending  to 
one  final  issue.  This  issue  must  be  brought  into  view  before 
the  means  of  its  completion  can  be  seen  in  their  propriety  and 
beauty.  Let  us  then  propose  to  ourselves  this  question  ;  Why 
did  God  create  ?  Surely  he  was  under  no  necessity  to  do  this. 
For  if  he  was,  that  necessity  must  have  been  eternal,  and  the 
same  reason  must  have  been  assigned  for  the  existence  of  things, 
as  for  the  existence  of  God.  That  reason  God  gave,  when  he 
said,  "  I  am  that  I  am."  God,  as  he  is  eternal,  involves  in  his 
own  nature  the  cause  of  his  existence ;  but  this  cannot  be  the 
case  with  any  thing  created.  Creation,  then,  as  it  did  not  pro- 
ceed from  necessity,  must  have  proceeded  from  choice.  Tiie 
question  then  stands  thus  ;  "  Was  God's  end  in  creation  himself, 
or  the  thing  created?"  The  following  considerations  perhaps 
will  assist  us  in  answering  this  question. 

1st.  Before  creation  nothing  exterior  to  God  existed.  The 
reason  then  why  any  thing  has  existed,  must  be  sought  for  in 
God.  That  reason  must  have  been  his  own  choice,  and  if  so, 
then  his  own  pleasure,  and  not  the  thing  to  be  created.  Should 
it  here  be  objected,  that  God  made  creatures  on  purpose  to  be- 


64  DISCOURSE    ON    THE    ATONEMENT. 

stow  happiness  upon  them,  the  objection  proves  this  only,  that 
God  is  pleased  with  bestowing  happiness.  If  so,  then  God  made 
creatures  for  his  own  pleasure,  and  not  for  theirs.  If  God  made 
creatures  merely  for  the  sake  of  making  them  happy,  why  does 
he  permit  so  many  of  them  to  be  miserable  ?  We  learn  what 
God  means  by  what  he  does,  as  well  as  by  what  he  says.  God 
has  created  all  things,  and  in  these  has  exhibited  a  picture  of 
himself.  But  it  would  be  absurd  to  suppose  all  this  was  done 
without  design. 

2d.  The  next  consideration  I  bring  into  view  is,  that  it  is  in- 
consistent for  infinite  wisdom  and  goodness  to  prefer  an  inferior 
to  a  superior  object.  Such  conduct  would  carry  the  most  strik- 
ing marks,  and  wear  the  most  prominent  features,  of  injustice 
and  imperfection.  All  creatures  are  as  nothing,  in  comparison 
of  the  immense  GOD.  Collect  all  the  powers  and  principalities 
of  heaven,  all  the  perfection  of  angels  and  virtues  of  men,  all 
the  splendors  scattered  over  creation ;  collect  all  these  into  one 
vast  assemblage,  and  they  are  lost  before  God,  like  a  mote  in 
the  full  blaze  of  the  sun.  Creation  has  added  nothing  to  the 
real  sum  of  virtue  and  happiness ;  for  these,  wherever  found 
are  only  streams  from  the  great  exhaustless  fountain.  God 
therefore  created  with  a  view  to  diffuse  and  communicate  in 
different  forms  that  immense  fulness  which  dwelt  in  himself. 
God  must  love  and  regard  the  highest  excellency  most ;  but  this 
is  nowhere  but  in  himself.  Nor  is  this  supreme  regard  of  God, 
to  himself,  as  some  have  affirmed,  an  exercise  of  selfishness,  but 
of  the  highest  benevolence ;  for  this  consists  in  a  supreme  re- 
gard to  the  greatest  good.  But  this  greatest  good  is  God  him- 
self. 

3d.  In  the  next  place  we  may  consider  further,  that  for  God 
to  act  with  a  supreme  regard  to  himself,  or  to  the  display  of  his 
true  character,  is  to  act  in  such  a  \vay  as  will  secure  the  highest 
happiness  of  intelligent  beings.  For  all  true  happiness  results 
from  the  know'ledge  and  enjoyment  of  the  greatest  good.  God 
is  the  greatest  and  the  only  true  good  in  the  universe.  It  fol- 
lows from  this,  that  the  more  this  true  good  is  displayed,  the 
more  it  will  be  known  and  enjoyed.  Consequently,  more  hap- 
piness is  secured  by  a  display  of  God.  than  could  be  by  any 


DISCOURSE    ON    THE    ATONEMENT.  65 

thing  else.  God  then  must  surely,  in  all  his  works,  act  with  a 
supreme  regard  to  his  own  glory,  or  to  himself.  This  is  the 
uniform  language  of  scripture.  God- declares,  "  that  he  made 
all  things  for  "  himself;"  that  "  of  him,  and  to  him,  and  through 
him,  are  all  things." 

From  these  considerations  it  appears,  that  God's  ultimate  and 
chief  end  in  creation,  was  himself. 


DISCOURSE  ON  THE  ATONEMENT. 


PART  II. 


FOR  IT  BECAME  HTM  FOR  WHOM  ARE  ALL  THINGS,  AND  BY  WHOM  ARE  ALL 
THINGS,  IN  BRINGING  MANY  SONS  UNTO  GLORY,  TO  MAKE  THE  CAPTAIN 
OF  THEIR  SALVATION  PERFECT  THROUGH  SUFFERINGS.— Hibrews  ii.  10. 

Having  explained  the  several  things  proposed  in  the  first  part 
of  this  discourse,  concerning  the  law  of  God,  the  moral  state  of 
man,  and  the  ultimate  and  chief  end  of  God  in  creation  ;  I  now 
proceed  to  explain  the  matter,  the  necessity,  and  the  nature  of 
atonement. 

Since  it  appears  that  the  ultimate  and  chief  end  of  God  in 
creation  was  the  display  of  his  own  nature,  we  may  infer  with 
certainty,  that  this  end  will  be  kept  in  view  in  the  continuance 
and  government  of  creation.  For  if  it  be  not,  then  the  arrange- 
ments in  the  divine  administration  are  not  calculated  so  as  cer- 
tainly to  coincide  with  the  ultimate  intention  of  the  divine  will. 
But  God  "  worketh  all  things  after  the  counsel  of  his  own  will." 
Therefore,  all  parts  of  the  great  scheme  of  creation,  providence 
and  redemption,  will  ultimately  exhibit  a  complete  picture  of  the 
true  character  of  God.  He  will  then  appear  in  reality  to  be  the 
"  beginning  and  the  end,"  "  the  all  in  all."  The  obedience  and 
sufferings  of  Christ,  as  they  are  the  medium  through  which  God's 
love  of  holiness  and  hatred  of  iniquity  are  seen,  so  they  answer, 
as  to  the  display  of  God's  glory,  all  the  purposes  and  more  than 
would  have  been  answered  by  the  endless  obedience  or  suffer- 
ings of  all  transgressors.  Atonement,  therefore,  by  the  death 
of  Christ,  is  to  be  viewed  as  a  necessary  part  of  God's  great  plan, 
and  as  possessing  the  propriety  and  fitness  of  means  for  the 


DISCOURSE    ON    THE     ATONEMENT.  67 

accomplishment  of  an  end.  If  we  consider  atonement,  in  a 
general  view,  as  that  part  of  Christ's  mediatorial  work  which 
rendered  the  forgiveness  of  sin  consistent  with  God's  character, 
it  will  comprise,  as  essential  to  its  nature,  more  than  suffering, 
though  suffering  appears  to  constitute  its  chief  and  most  impor- 
tant part.  If  grace  were  to  be  manifested,  it  was  proper  and 
necessary  that  that  grace  should  "  reign  through  righteousness;" 
that  is,  in  such  a  way  as  was  consistent  with  the  rectitude  or 
justice  of  God.  Whatever,  therefore,  would  bring  into  view  the 
character  and  law  of  God  as  effectually  as  the  perfect  obedience 
or  suffering  of  men,  must  be  considered  as  the  atonement  for  sin. 
Though  the  punishment  of  the  transgressor  would  have  displayed 
God's  truth,  and  his  hatred  of  sin,  yet  it  would  not  have  dis- 
played his  loA^e  of  mercy,  and  disposition  to  pardon.  But  all 
these  are  displayed  in  the  salvation  of  the  transgressor,  by  the 
obedience  and  death  of  Christ. 

Having  premised  these  things,  I  proceed  to  explain, 

First,  The  matter  of  atonement,  or  that  in  which  it  consisted. 

1.  The  divine  law  requires  perfect  obedience.  God,  in  giving 
that  law,  virtually  declared  that  it  was  good,  and  ought  to  be 
obeyed.  The  sinner,  by  transgressing  it,  virtually  declared  that 
it  was  not  good,  and  ought  not  to  be  obeyed.  Should  God  in 
this  case  pardon,  without  manifesting  his  regard  to  the  law,  so  as 
to  establish  its  authority  as  a  rule  of  obedience,  and  to  display 
his  aversion  to  sin,  his  conduct  would  coincide  with  that  of  the 
sinner,  and  tend  to  the  destruction  of  his  own  government. 
But  if  God,  by  a  vicarious  or  substituted  obedience  and  suffering, 
give  in  his  moral  government  a  full  confirmation  and  conviction 
of  the  goodness  of  his  law,  and  the  justice  of  its  requirements, 
his  conduct,  though  he  pardon,  stands  as  directly  opposed  to 
the  conduct  of  the  sinner,  as  if  he  should  condemn  the  sinner  to 
endure  the  full  penalty  of  the  law.  Th«  obedience  of  Christ, 
on  account  of  the  superior  dignity  of  his  character,  honored  the 
law,  declared  and  confirmed  it  to  be  good,  more  effectually  than 
the  obedience  of  all  finite  creatures  could  have  done  to  eternity. 
In  Christ  "  dwelt  all  the  fulness  of  the  Godhead."  As  he  had 
all  wisdom  and  goodness,  his  voluntary  obedience  must  produce 


68  DISCOURSE    ON    THE    ATONEMENT. 

a  conviction  that  tlie  law  was  good :  for  he  could  not  err  in  his 
judgment  concerning  it,  and  consequently,  if  it  had  been  a  bad 
law,  he  would  not  have  submitted  to  its  precepts.  The  obedi- 
ence of  Ciuist,  therefore,  as  it  virtually  condemned  sin,  and 
expressed  his  approbation  of  the  law,  so  as  to  establish  its  au- 
thority as  a  rule  of  righteousness,  appears  to  constitute  an  essen- 
tial though  not  the  principal  part  of  atonement.  Christ,  as  a 
surety,  engaged  to  fulfil  all  the  righteousness  of  the  law.  To 
do  this,  it  was  as  necessary  that  he  should  obey,  as  it  was  that 
he  should  suffer.  The  language  of  scripture  is,  "  He  humbled 
himself,  and  became  obedient  unto  death,  even  the  death  of  the 
cross."  Phil.  ii.  8.  The  obedience  and  sufferings  of  Christ,  in 
making  atonement,  were  inseparably  connected.  "  Though  he 
were  a  son,"  says  Paul,  "  yet  learned  he  obedience  by  the  things 
which  he  suffered."  Heb.  v.  8.  "  For  what  the  law  could  not 
do,  in  that  it  was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin 
in  the  flesh."  Rom.  viii.  3.  But  did  not  Christ's  obedience 
bear  testimony  against  sin,  and  in  favor  of  the  law,  as  really  as 
his  sufferings ;  Were  not  both  essential  to  a  display  of  justice 
and  mercy ;  So  far  as  the  obedience  of  Christ  rendered  the 
forgiveness  of  sin  consistent,  so  far  it  constituted  a  part  of  atone- 
ment. 

2.  The  great  and  principal  part  of  atonement,  and  which  the 
scriptures  most  frequently  bring  into  view,  was  Christ's  suffer- 
ings. These  were  essential  to  his  character  as  mediator  and 
surety.  It  was  necessary  that  he  should  be  *'  made  perfect 
through  sufferings."  It  was  essential  that  he  should  maintain 
the  honor  of  the  divine  law,  by  fulfilling  it  in  its  penalty,  as  in 
its  precepts.  Hence  lie  said,  "  Think  not  that  I  am  come  to 
destroy  the  law  or  the  prophets ;  I  am  not  come  to  destroy  but 
to  fulfil."  "  For  verily  I  say  unto  you,  till  heaven  and  earth 
pass,  one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law,  till 
all  be  fulfilled."  Mat.  v.  17,  18.  Hence  the  sufferings  of  Christ 
were  so  far  from  disrespecting  or  abrogating  the  law,  that  they 
"  magnified  it  and  made  it  honorable."  One  jot  or  one  tittle  did 
not  pass  till  all  was  fulfilled.  Hence  it  appears,  that  Christ  en- 
dured the  real  penalty  of  the  law  in  its  full  extent  and  mean- 


DISCOURSE    ON    THE    ATONEMENT.  69 

ing.     Without  a  penalty,  the  law  would   have  no  force.     It 
would  have  been  no  more  than  advice.     As  the   penalty  there- 
fore was  essential  to  its  nature,  and  as  one  tittle  of  the  law  did 
not  pass  till  all  was  fulfilled,  it  follows  that  Christ  endured  the 
penalty  of  the  law.     This  is  fully  evident  from  the  descriptions 
given  of  his  death  and  sufferings.     Is.  liii.  6.    "  The  Lord  hath 
laid  on  him  the  iniquity  of  us  all."     "  For  the  transgression  of 
my  people  was  he  stricken."     "  My  righteous  servant  shall  jus- 
tify many,  for  he  shall  bear  their  iniquities."     To  bear  iniquity, 
to  be  stricken  for  transgression,  signify  to  endure  the  evil  which 
sin  deserves.     It  is  through  Christ's  sufferings  only  that  we  can 
obtain  redemption  and  remission  of  sin.     Thus  says  Paul,  Eph. 
i.  7,  "In  whom  we  have  redemption  through  his  blood,  the  for- 
giveness of  sins."    We  are  said  to  be  redeemed  by  "  the  pre- 
cious blood  of  Christ."     When  Christ's  blood  is  spoken  ox",  it  is 
in  allusion  to  the  sacrifices  under  the  law,  which  were  typical  of 
his  death,  and  pointed  to  that  as  making  atonement.    "  It  is  the 
blood  that  maketh   atonement  for  the   soul."    Lev.   xvii.    II. 
"  Christ  also  hath  once  suffered  for  sins."    Hence  the  sufferings 
of  Christ  appear  to  have  constituted  the  most  essential  part,  and 
some  contend  the  whole,  of  atonement. 

Secondly,  I  proceed  to  explain  the  necessity  of  atonement. 
Why  could  not  God  pardon  without  it  ?  Why  should  he  require 
sufferings  before  he  would  extend  forgiveness  to  the  guilty  ? 
Would  not  his  mercy  have  appeared  more  conspicuous  in  re- 
mitting the  offences  of  his  creatures  on  their  repentance  only , 
without  exacting  satisfaction  ?  Is  Deity  so  inexorable,  that  he 
will  show  no  favor  until  the  full  penalty  of  the  law  be  endured, 
and  all  his  wrath  exhausted  ?  These  difficulties  will  perhaps  be 
obviated  by  the  following  train  of  thought. 

1.  The  government  which  God  exercises  over  his  rational 
creatures,  is  not  a  government  of  force,  but  of  law.  Nothing 
therefore  can  take  place  under  this  government,  that  is  arbitrary 
or  inconsistent  with  the  real  meaning  and  authority  of  law. 
The  obedience  required  of  the  subjects,  is  urged  by  the  prom- 
ise of  reward  to  the  performer,and  the  threatening  of  punishment 
to  the  transgressor.     This  promise  and  threatening  are  predic- 


70  DISCOURSE    ON    THE    ATONEMENT. 

tions  of  things  to  take  place,  on  the  concurrence  of  particular 
specified  events.  On  one  hand  stands  the  great  Legislator,  pro- 
mulging  his  law,  and  enforcing  it  with  the  penal  sanction  ;  on 
the  other  stands  the  whole  system  of  rational  beings,  receiving 
that  law  as  an  unalterable  rule  of  righteousness.  These  beings 
become  transgressors.  They  incur  that  penalty,  for  the  execu- 
tion of  which  God's  truth  and  faithfulness  are  pledged.  How 
then  shall  God,  without  executing  this  penalty,  maintain  the 
dignity  of  his  character  and  the  authority  of  his  law  ?  Not  to 
execute  the  penalty,  is  to  give  up  his  government ;  to  repeal, 
to  annul  his  law,  and  to  fail  in  the  accomplishment  of  his  predic- 
tion. Hence  it  appears,  that  punishments  are  necessary  in 
God's  moral  government.  They  support  his  law,  they  deter 
transgressors,  and  manifest  divine  displeasure  against  sin.  But 
why  cannot  God  govern  his  creatures  without  punishments  ? 
This  is  the  same  thing  as  to  ask  why  he  cannot  govern  them 
without  laws  ?  He  can.  He  can  govern  them  by  force.  But 
they  will  cease  to  be  moral  accountable  creatures.  Laws  then 
are  essential  to  moral  government.  Punishments  are  equally 
essential  to  laws.  A  law  which  has  no  penalty,  or,  which  is 
the  same,  a  law  that  is  not  executed,  ceases  to  be  a  law.  It 
loses  all  its  force,  and  becomes  mere  advice.  Therefore,  if  sin- 
ners are  to  be  forgiven,  it  must  be  done  in  consistency  with  the 
meaning  and  authority  of  law  ;  for  God  cannot  contradict  him- 
self. The  legislative  and  executive  parts  of  his  government 
must  coincide.  Hence,  if  sinners  are  to  be  forgiven,  something 
equivalent  to  the  punishment  of  sinners  must  be  done,  in  order 
to  fulfil  the  real  meaning  of  the  law,  and  to  support  government. 
Hence,  in  order  to  a  consistent  exercise  of  mercy,  atonement  is 
necessary  on  the  same  principle  and  for  the  same  end,  that  pun- 
ishments would  be  necessary  without  atonement.  Viewed  in 
this  light,  atonement  is  a  substitute  for  punishments.  It  not 
only  answers  all  the  ends  of  these,  but  many  more.  If  these 
were  necessary  without  atonement,  atonement  without  these 
was  equally  necessary.  If  then  we  maintain  that  God  can  ex- 
ercise pardon  merely  on  account  of  the  sinner's  repentance,  we 
must  maintain  that  laws  can  exist  in  full  force  without  any  pen- 
alties ;  or  that  God  can  govern  the  moral  system  by  laws,  with- 


DISCOURSE    ON  THE    ATONEMENT.  71 

out  carrying  them  into  execution.     A  greater  absurdity  than 
this  cannot  be  conceived. 

2.  Atonement  will  appear  necessary,  if  we  consider  it  in  the 
propriety  of  means  adapted  to  the  accomplishment  of  an  end. 
The  great  plan  which  God  has  adopted  for  the  existence,  gov- 
ernment, and  final   state  of   rational   creatures,  is  undoubtedly 
the  best   possible,  and   will  ultimately   terminate  in  the  high- 
est  and  most   noble  purpose.     To  suppose  the  contrary,  is  to 
suppose  imperfection  in  Deity,     For  the  present  plan  has  been 
brought  into  operation  by  infinite  wisdom,  which  must  discern 
and  choose  the  best ;    by  infinite  goodness,  which  must  prompt 
the  best ;    by  infinite  power,  which  can  execute  the  best.     Of 
consequence,  every  part  of  this  great  plan  must  be  so  arranged, 
as  directly  to  conduce  to  the  highest  ultimate  end  of  the  whole. 
This  end  has  been  shewn  to  be  God  himself,  or  the  display  of 
his  glory.     Atonement,  considered  in  relation  to  the  moral  state 
of  man,  and  the  display  of  God's  mercy,  in  saving  him  from  that 
state,  appears  indispensably  necessary.     Unless  God's  mercy  be 
displayed,  his  character  will  not  appear  to  his  creatures  in  its  full 
glory  ;    and  consequently  the   highest  happiness  of  the  system 
will    not   be    secured.     If  the  display  of  mercy  be  necessary, 
atonement  is  necessary.    Mercy  appears  great  in  proportion  to 
the  greatness  of  the  danger,  misery  or  ruin,  from  which  it  de- 
livers.    The  moral  state  of  man  has  been  shewn  to  be  a  state  of 
the  greatest  danger,  a  state  of  condemnation    and    total   ruin. 
Atonement  implies  an  acknowledgment  of  that  state  as  it  really 
is,  and  of  the  perfect  justice  of  God,  should  he  leave  man  in  it 
without  any  prospect   of  relief.     Atonement,  therefore,  is  the 
only  thing  which  presents  salvation  as  an  act  of  real  grace,  and 
brings  into  view  God,  plenteous  in  mercy.     All  the  glory   that 
will  ultimately  redound  to  God,  from  the   salvation  of  sinners, 
will  arise  though  atonement,  as  the  great  means   by  which  God 
will  accomplish  the  high  and  ultimate  end  of  creation.     Atone- 
ment was  necessary  therefore  to  the  perfection   of  God's  great 
plan. 

3.  The  necessity  of  atonement  appears  from  the  considera- 
tion, that  atonement  has  been  made,  and  from  the  frequent 
mention  of  it  in  the  scriptures  as  the  only  ground  on  which  we 


72  DISCOURSE    ON    THE    ATONEMENT. 

can  obtain  salvation.  It  is  very  unreasonable  to  suppose  that 
Christ  would  have  died  for  sin,  unless  his  death  had  been  abso- 
lutely necessary.  In  a  view  of  the  amazing  sufferings  he  was 
about  to  endure,  he  prayed  to  his  Father,  saying,  "  If  thou  be 
willing,  remove  this  cup  from  me,"  Luke  xxii.  42.  Had  not  his 
death  been  necessary,  this  prayer  would  undoubtedly  have  been 
answered.  But  without  his  death,  neither  the  salvation  of  men 
could  have  been  effected,  nor  the  glory  of  God  displayed.  Hence 
Christ  said,  ''  Ought  not  Christ  to  have  suffered  these  things  V 
"  As  Moses  lifted  up  the  serpent  in  the  wilderness,  so  must  the 
Son  of  Man  be  lifted  up."  Paul  says,  "  Without  shedding  of 
blood  is  no  remission."  In  Leviticus  it  is  said,  "  It  is  the  blood 
that  maketh  atonement  for  the  soul,"  xvii.  IL  Christ  at  the  in- 
stitution of  the  supper  said,  "  This  is  my  blood  of  the  New 
Testament,  which  is  shed  for  many  for  the  remission  of  sins." 
Paul  says,  "  We  are  justified  by  his  blood."  "  In  whom  we 
have  redemption  through  his  blood,  the  forgiveness  of  sins." 
"  Who  his  own  self  bare  our  sins  in  his  own  body  on  the  tree.' 
The  redeemed  are  represented  as  saying,  "  Thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood,"  Rev.  v.  9.  Yet  we 
are  assured  that  "  there  is  no  other  name  given  under  heaven 
among  men  whereby  we  must  be  saved."  If  these  expressions  do 
not  point  out  the  necessity  of  Christ's  sufferings  to  make  atone- 
ment for  sin,  it  is  impossible  for  language  to  point  it  out. 

Thirdly.  I  now  proceed  to  explain  the  nature  of  atonement. 

The  limits  to  which  I  am  necessarily  confined  in  this  dis- 
course, forbid  me  to  enter  into  a  full  and  extensive  discussion  of 
this  part  of  the  subject.  I  shall  therefore  confine  myself  to  the 
solution  of  what  appears  most  embarrassing,  and  difficult  to  be 
understood.  The  nature  of  atonement  has  in  some  degree,  and 
unavoidably  so,  been  brought  into  view  in  the  preceding  parts  of 
this  discourse.  What  I  propose  to  illustrate  under  this  head  is 
comprised  in  the  following  propositions :  That  the  nature  of 
atonement  was  such,  that  though  it  rendered  full  satisfaction  to 
justice,  yet  it  inferred  no  obligation  on  justice  for  the  deliver- 
ance of  sinners,  but  left  their  deliverance  an  act  of  pure  grace. 
This  will  doubtless  be  considered  by  many  as  a  great  absurdity 


DISCOURSE    ON    THE    ATONEMENT.  73 

and  positive  contradiction.       For  how  can  full  atonement  for 
sin  be  consistent  witii  forgiveness  ?     If  Christ  has  paid  the  debt 
for  sinners,  if  he  has  given  himself  a  ransom,  if  he  has  pur- 
chased them,  how  can  they  be  said  to  be  pardoned,  or  delivered 
by  grace  ?  If  an  equivalent  price  be  paid  for  their  redemption, 
may  they  not  on  the  ground  of  justice  demand  salvation  ?  How 
can  those  be  subjects  of  forgiveness  who  owe  nothing  ?  If  Christ 
has  paid  the  debt,  will  it  not  be  injustice  to  exact  it  again  of  the 
sinner  ?      A  man  is  arrested   for  debt,  and  thrown  into  prison. 
Property  is  demanded  for  the  discharge  of  his  obligation.  Prop- 
erty is  advanced  by  a  third  person.     The  creditor  receives  it. 
Is  not  the  debt  paid  ?     Can  the  creditor  in  justice  demand  any 
thing  farther  of  the  debtor  ?    May  not  the  debtor  on  the  foot  of 
justice  demand  deliverance  from  prison  ?     May  he  not  demand 
his  obligation,  since  it  is  cancelled  by  the  property  advanced  ? 
Is  not  the  creditor  bound  by  justice  to  comply  with  these  de- 
mands ?  Would  not  a  refusal  to  comply  be  deemed  dishonesty, 
injustice  and  cruelty  ?     The   creditor  complies.     But  does  he 
show  any  grace  or  favor  to  the  debtor  ?  Does  he  treat  the  debt- 
or more  favorably  than  he  ought  to  treat  him  ?    Does  he  do  any 
thing  more  than  he  ought  to  do,  or  more  than  the  debtor  has  a 
right  to  demand  ?  The  creditor  exclaims,    "  I  have  treated  this 
man  with  so  much  mercy  and  favor,  that  I  gave  him  up  his  ob- 
ligation when  he   had    paid   the  whole  sum  for  which  it  was 
given."     Who  does  not  perceive  the  absurdity  of  this  ?  Thus  it 
may  be  objected,  that  full  atonement  for  sin  is  inconsistent  with 
forgiveness.      But  the  scripture  insists  on  full  atonement,  and 
yet  every  where  holds  up  the  deliverance  of  sinners,  as  an  act 
of  pure  grace.     This  is  a  gordian  knot  in  divinity.     Let  us  not 
by  violence  cut  it  asunder,  but  attempt  fairly  to  untie  it. 

Before  we  proceed,  it  may  not  be  improper  to  observe,  that 
the  greatest  difficulty  with  which  this  part  of  the  subject  is  em- 
barrassed, appears  to  have  originated  in  the  want  of  an  accurate 
definition  of  justice  and  grace.  Theologians  have  said  much 
about  these,  yet  few  have  defined  them  with  sufficient  accuracy 
to  render  them  intelligible,  or  make  them  appear  consistent. 

I  shall  therefore, 

First,  explain  the  meaning  of  the  word  grace. 
10 


74  DISCOURSE    ON    THE    ATONEMENT, 

Secondly,  the  meaning  of  the  word  justice. 
Thirdly,  apply  these  explanations  to  this  part  of  the  subject, 
with  a  view  to  solve  the  difficulty  with  which  it  is  embarrassed. 

First.  What  are  we  to  understand  by  the  word  grace  ? 

We  are  to  understand  by  it  the  exercise  of  favor,  and  conse- 
quently the  bestowment  of  good  where  evil  is  deserved,  and 
may  in  justice  be  inflicted.  W  here  there  is  no  exposure  to  evil, 
there  is  no  room  for  the  exercise  of  grace.  He  who  is  not 
guilty  is  not  a  subject  of  pardon.  He  who  does  not  deserve 
punishment  cannot  be  said  to  be  freed  from  it  by  an  act  of  fa- 
vor. Grace  therefore  always  implies,  that  the  subject  of  it  is 
unworthy,  and  would  have  no  reason  to  complain,  if  all  the  evil 
to  which  he  is  exposed  were  inflicted  on  him.  Grace  will  ap- 
pear great  according  to  the  view  which  the  sinner  has  of  his 
own  ill  desert,  and  the  consciousness  he  possesses  of  the  pun- 
ishment or  evil  from  which  he  is  delivered.  Grace  and  justice 
are  opposite  in  their  nature.  Grace  gives  ;  justice  demands. 
Their  provinces  are  entirely  separate.  Though  they  are  united, 
yet  they  are  not  blended  in  man's  salvation.  Hence  that  re- 
markable passage  in  Rom.  xi.  6  ;  "•If  by  grace,  then  it  is  no 
more  of  works,  otherwise  grace  is  no  more  grace.  But  if  it  be 
of  works,  then  it  is  no  more  grace,  otherwise  work  is  no  more 
work." 

Secondly.  What  are  we  to  understand  by  the  word  jastice? 
It  assumes  three  denominations ; — commutative,  distributive, 
and  public. 

1  Commutative  justice  respects  property  only.*  "  It  consists 
in  an  equal  exchange  of  benefits,"  or  in  restoring  to  every  man 
his  own. 

2.  Distributive  justice  respects  the  moral  character  of  men.  It 
respects  them  as  accountable  creatures,  obedient  or  disobedient. 
It  consists  in  ascertaining  their  virtue  and  sin,  and  in  bestowing 
just  rewards,  or  inflicting  just  punishments. 

*  See  Doddridge's  Lectures,  p.  190;  and  also  Dr.  Edwards'  third  sermon, 
preached  at  New  Haven,  1785. 


DISCOUBSE    ON   THE    ATONEMENT,  75 

3.  Public  or  general  justice,  respects  what  is  fit  or  right,  as 
to  the  character  of  God,  and  the  good  of  the  universe.  In  this 
sense,  justice  comprises  all  moral  goodness,  and  properly  means 
the  righteousness  or  rectitude  of  God,  by  which  all  his  actions 
are  guided,  with  a  supreme  regard  to  the  greatest  good.  Jus- 
tice, considered  in  this  view,  forbids  that  any  thing  should  take 
place  in  the  great  plan  of  God,  which  would  tarnish  his  glory, 
or  subvert  the  authority  of  his  law. 

Thirdly.  Let  us  now  apply  these  explanations  to  the  solution 
of  the  difficulty  under  consideration. 

1.  Did  Christ  satisfy  commutative  justice  ?  Certainly  not 
Commutative  justice  had  no  concern  in  his  sufferings.  Men 
had  taken  no  property  from  God,  and  consequently  were  under 
no  obligation  to  restore  any.  But  do  not  the  scriptures  repre- 
sent Christ  as  giving  himself  a  ransom,  and  as  buying  his  people 
with  a  price  ?  They  do.  They  also  represent  men,  while  under 
the  influence  of  sin,  as  prisoners,  slaves,  captives.  These  ex- 
pressions are  all  figurative,  borrowed  from  sensible  to  express 
moral  or  spiritual  things,  and  therefore  are  not  to  be  explained 
as  if  literally  true.  If  we  say  that  Christ  hath  redeemed  us, 
that  he  has  bought  us,  that  he  has  paid  the  debt  and  discharged 
us — if  we  have  any  consistent  meaning,  it  must  be  this  :  That 
in  consequence  of  what  Christ  has  done,  we  are  delivered  from 
sin,  in  as  great  a  consistency  with  justice,  as  a  debtor  is  deliv- 
ered from  his  obligation,  or  the  demands  of  law,  when  his  debt 
is  paid.  That  is,  God  extends  pardon  in  such  a  way,  through 
Christ,  that  he  does  not  injure  the  authority  of  his  law,  but  sup- 
ports it  as  effectually  as  if  he  inflicted  punishment. 

2.  Did  Christ  satisfy  distributive  justice  ?  Certainly  not :  Dis- 
tributive justice  respects  personal  character  only.  It  condemns 
men  because  they  are  sinners,  and  rewards  them  because  they 
are  righteous.  Their  good  or  ill  desert  are  the  only  ground  on 
which  distributive  or  moral  justice  respects  them.  But  good 
and  ill  desert  are  personal.  They  imply  consiousness  of  praise 
or  blame,  and  cannot  be  transferred  or  altered  so  as  to  render 
the  subjects  of  them  more  or  less  worthy.  What  Christ  did, 
therefore,  did  not  take  ill  desert  from  men,  nor  did  it  place  them 


76  DISCOURSE    ON    THE    ATONEMENT. 

in  such  a  situation  that  God  would  act  unjustly  to  punish  them 
according  to  their  deeds.  If  a  man  has  sinned,  it  will  always 
remain  a  truth  that  he  has  sinned,  and  that  according  to  dis- 
tributive justice  he  deserves  punishment.  In  this  sense  justice 
admits  the  condemnation  of  Paul  as  much  as  it  does  of  Judas. 
The  salvation  of  the  former  is  secured,  and  his  condemnation 
rendered  impossible  by  another  consideration. 

3.  Did  Christ  satisfy  public  justice  ?  Undoubtedly  he  did. 
This  is  evident  from  what  has  already  been  advanced  respecting 
the  necessity  of  atonement,  in  order  to  a  consistent  exercise  of 
mercy.  Christ's  sufferings  rendered  it  right  and  fit,  with  respect 
to  God's  character  and  the  good  of  the  universe,  to  forgive  sin. 
The  atonement  made  by  Christ  presented  the  law,  the  nature 
of  sin,  and  the  displeasure  of  God  against  it,  in  such  a  light, 
that  no  injury  would  accrue  to  the  moral  system,  no  imputation 
would  be  against  the  righteousness  of  the  great  Legislator,  though 
he  should  forgive  the  sinner,  and  instate  him  in  eternal  felicity. 
Perfect  justice  therefore  is  done  to  the  universe,  though  all 
transgressors  be  not  punished  according  to  their  personal  de- 
merit. The  death  of  Christ  therefore  is  to  be  considered  as  a 
great,  important,  and  public  transaction,  respecting  God  and  the 
whole  system  of  rational  beings.  Public  justice  requires,  that 
neither  any  of  these  be  injured,  nor  the  character  and  govern- 
ment of  the  great  Legislator  disrespected,  by  the  pardon  of  any. 
In  these  respects  public  justice  is  perfectly  satisfied  by  the  death 
of  Christ.  This  is  evident  from  the  following  passages  of  scrip- 
ture. Rom.  iii.  21  ;  "But  now  the  righteousness  (rectitude  or 
justice)  of  God  is  manifested  without  the  law,  being  witnessed 
by  the  law."  Before  the  introduction  of  these  w^ords  the  apostle 
had  demonstrated,  that  the  whole  world,  Jews  and  Gentiles, 
were  all  under  sin  and  condemnation.  "  Now,"  says  he,  "  we 
know  that  whatsoever  things  the  law  saith,  it  saith  to  them  that 
are  under  the  law,  that  every  mouth  may  be  stopped,  and  the 
whole  world  become  guilty  before  God."  All,  if  treated  accord- 
ing to  distributive  justice,  must  be  found  guilty  and  condemned. 
"  Therefore,"  says  Paul,  "  by  the  deeds  of  the  law  shall  no  flesh 
be  justified."  How,  then,  it  might  be  inquired,  can  any  be 
justified,  and  yet  God  not  give  up  his  law,  but  appear  perfectly 


DISCOURSE    ON    THE    ATONEMENT.  77 

righteous  and  just  ?  The  answer  follows.  "  By  the  righteousness 
of  God,  which  is  manifested  without  the  law,  being  witnessed 
by  the  law."  Rom.  iii.  21.  That  is,  the  righteousness  or  jus- 
tice of  God,  with  respect  to  himself  and  the  universe,  is  clearly 
manifested,  though  he  do  not  execute  the  law,  as  to  distributive 
justice,  on  transgressors,  but  pardon  and  save  them.  This  is  so 
far  from  being  contrary  to  the  law,  that  it  is  witnessed  by  the 
law.  For  the  sufferings  of  Christ  demonstrate,  that  God  no 
more  gives  up  the  penalty  of  the  law,  than  if  he  should  inflict 
it  on  the  original  transgressor.  The  righteousness  or  justice 
manifested  in  this  way  is  through  Christ ;  "  whom,"  says  Paul, 
"  God  hath  set  forth  to  be  a  propitiation,  through  faith  in  his 
blood."  For  what  end  ?  "  To  declare  his  righteousness  for  the 
remission  of  sins."  "  To  declare  at  this  time  his  righteousness 
(for  this  purpose)  that  he  might  be  just,  and  the  justifier  of  him 
that  believeth  in  Jesus,"  Rom.  iii.  25,  26.  Hence  it  is  said, 
"  Christ  is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth,"  Rom.  x.  4.  That  is,  the  end  of  the  law  is  as  fully 
answered  in  the  salvation  of  men  by  Christ,  as  it  would  have 
been  if  they  had  never  transgressed,  but  had  obtained  hfe  by 
perfect  obedience.  It  is  said,  "  If  we  confess  our  sins,  he  is  just 
to  forgive  us  our  sins,"  1  John,  i.  9.  He  is  just  to  himself,  to 
his  law,  to  the  universe.  God  styles  himself  "  a  just  God,  and 
a  Saviour."  Is.  xlv.  21.  Hence  justice  and  mercy  harmonize 
in  man's  salvation. 

From  the  preceding  statement  of  the  nature  of  grace  and 
justice,  it  appears, 

First,  That  atonement,  and  consequently  the  pardon  of  sin, 
have  no  respect  to  commutative  justice. 

Secondly,  That  the  sufferings  of  Christ  did  not  satisfy  distrib- 
utive justice,  since  that  respects  personal  character  only ;  and 
therefore,  with  respect  to  distributive  justice,  salvation  is  an  act 
of  perfect  grace. 

Thirdly,  That  Christ's  sufferings  satisfied  public  justice  ;  and 
therefore,  with  respect  to  public  justice,  salvation  is  an  act  of 
perfect  justice. 

Thus  the  seeming  inconsistency  between  full  atonement  for 
sin,  and  pure  grace  in  salvation,  vanishes  and  disappears.     The 


78  DISCOURSE    ON    THE    ATONEMENT. 

system  of  redemption  rises  into  view  like  a  magnificent  edifice, 
displaying  the  greatest  order,  proportion  and  beauty. 

Having  advanced  what  I  proposed,  respecting  the  matter,  the 
necessity  and  the  nature  of  atonement,  I  shall  conclude  with  a 
few  inferences. 

1.  From  the  preceding  discourse  may  be  inferred,  the  indis- 
soluble connexion  between  the  doctrine  of  atonement  and  the 
divinity  of  Christ.  For  it  has  been  demonstrated,  that  the  pen- 
alty of  the  law  is  endless  misery,  and  that  that  penalty  was,  in 
its  full  extent  and  meaning,  endured  by  Christ,  in  order  to  a 
consistent  exercise  of  mercy.  No  finite  created  being  could,  in 
a  limited  time,  endure  the  full  penalty  of  the  law  in  any  respect. 
Yet  we  are  assured,  that  Christ  endured  it  when  "  he  was  made 
a  curse."  As  he  comprised  in  his  divine  nature  an  infinite  quan- 
tity of  existence,  he  could  in  a  limited  time  endure  a  punishment 
which  to  a  creature  would  be  endless.  This  does  not  imply  that 
the  divine  nature  suffered.  This  was  impossible.  In  this  nature 
consisted  the  personaUty  of  Christ.  As  he  took  into  union  with 
it  the  human  nature,  he  possessed  a  perfect  consciousness  of  the 
oneness  of  that  nature  with  himself.  Hence  the  sufferings  of 
the  human  nature  derive  all  their  worth  and  value  from  the  di- 
vine nature.  The  divinity  of  Christ  therefore  was  essential  to 
atonement,  and  was  the  only  consideration  that  made  his  suffer- 
ings answer  all  the  ends  of  moral  government,  so  as  to  render 
the  salvation  of  sinners  consistent  or  possible.  It  is  unreasona- 
ble to  suppose,  that  the  Son  of  God  would  have  been  sent  to 
effect  the  work  of  redemption,  if  it  could  have  been  effected  by 
a  mere  creature  ;  yet  we  are  assured,  that  the  "  word  that  was 
God  "  "  was  made  flesh."  Hence,  those  who  entertain  such  an 
opinion  of  the  law  of  God,  and  the  moral  state  of  man,  as  to  see 
no  need  of  atonement,  reject  the  divinity  of  Christ.  But  so  long 
as  atonement  shall  appear  necessary,  so  long  the  doctrine  of 
Christ's  divinity  must  be  admitted,  and  so  long  it  will  appear 
essential  to  Christianity. 

2.  From  the  preceding  statement  of  the  doctrine  of  atone- 
ment, we  infer  the  erroneousness  of  that  scheme  of  salvation 
which  represents  Christ  suffering  on  the  ground  of  distributive 
justice.     If  justice  could  demand  his  sufferings,  he  was  treated 


DISCOURSE    ON    THE    ATONEMENT.  79 

according  to  his  own  personal  character,  and  of  consequence  his 
sufferings  had  no  more  merit  than  the  sufferings  of  a  transgressor. 
If  these  were  just,  in  the  same  sense  that  those  of  the  sinner 
would  be  just,  he  endured  no  more  than  he  ought  to  endure. 
His  death  therefore  on  this  plan  made  no  atonement  for  sin. 
Besides,  to  represent  Christ's  sufferings  to  be  the  same  as. those 
of  his  people,  is  to  destroy  all  grace  iri  salvation.  For  if  in  him 
they  have  endured  all  to  which  they  were  exposed,  from  what 
are  they  delivered  ?  In  what  respect  are  they  forgiven  ? 

3.  If  the  preceding  account  of  the  law  of  God  and  the  doc- 
trine of  atonement  be  true,  we  infer  the  erroneousness  and  ab- 
surdity of  that  scheme,  which  represents  the   punishments  of  a 
future  state  to  be  disciplinary,  and  designed  wholly  for  the  good 
of  the  sufferers.     According  to  the  scriptures,  there  is  an  exact 
distribution  of  punishments  in  the  next  world.     Tliose  who  suf- 
fer are  represented  "  receiving  according  to  that   they    have 
done,"  "  being  rewarded  according  to  their  deeds."     If  so,  they 
are  treated  according  to  law.     For  as  this  is  the  true  measure 
of  holiness  and  sin,  this  alone  ascertains  the  merit  and  demerit 
of  all  actions,  and  dispenses  proportionable  rewards  and  punish- 
ments.    If  those  therefore  in  a  future  state  who  suffer,  suffer 
according  to  their  deeds,  they  suffer  according  to  law.     If  they 
suffer  according  to  law,  they  suffer  according  to  justice,  and  con- 
sequently all  they  deserve,  and  all  to  which  they  were  ever  ex- 
posed. How  then  are  they  saved  ?  It  is  contended  that  they  are 
saved  by  grace.     How  can  this  be  ?    If  they  suffer  according  to 
their  deeds,  they  suffer  all  that  justice  can  inflict  upon  them, 
and  consequently  are  not  pardoned.     If  they  suffer  all  they  de- 
serve, there  is  no  grace  in  their  exemption  from  farther  sufler- 
ings,  for  justice  forbids  this.     Therefore  this  scheme  of  disci- 
plinary punishments,  while  it  pretends  to  vindicate  grace,  de- 
stroys it.     If  men  are  saved  after  they  have  suffered  according 
to  their  deeds,  as  they  are  not  forgiven,  they  are  not  saved  by 
Christ,  any  more  than  if  he  had  never  died.     Of  consequence, 
the  scheme  of  disciplinary  punishments  virtually  sets  aside  the  ne- 
cessity and  importance  of  Christ's  sufferings.      But  revelation 
assures  us,    that  "  other  foundation  can  no  man  lay  than  that 
is   laid,  which   is  Jesus  Christ,"    1  Cor.  iii.  11.     "Neither  is 
there  salvation   in  any  other,   for   there  is  none   other  name 


80  DISCOURSE    ON    THE    ATONEMENT. 

under  heaven  given  among  men,  whereby  we  must  be  saved." 
Acts  iv.  12. 

4.  From  the  nature  of  atonement,  nothing  can  with  certainty 
be  inferred  as  to  the  numbers  wlio  sliall  finally  be  saved.  Had 
God  given  us  no  farther  light  on  this  subject  than  what  we  de- 
rive from  the  sufferings  of  Christ,  whether  we  consider  them  for 
a  part  or  for  all  of  mankind,  we  should  have  been  wholly  in  the 
dark  as  to  the  final  issue  of  those  sufferings.  As  the  nature  and 
design  of  these  were  to  render  the  pardon  of  sin  consistent,  it 
appears  that  the  atonement  is  as  sufficient  for  the  salvation  of 
millions  of  worlds,  as  of  an  individual.  For  whatever  would 
render  one  act  of  pardon  consistent,  simply  as  to  the  exercise  of 
mercy,  would  render  another  consistent,  and  so  on  in  infinitum. 
The  number  of  instances  in  which  atonement  will  be  applied, 
and  pardon  granted,  will  depend  wholly  on  the  sovereign  will 
and  determination  of  God.  One  thing  is  doubtless  certain,  sal- 
vation will  be  extended  as  far  as  is  consistent  with  infinite  per- 
fect benevolence,  or  as  far  as  the  glory  of  God  and  the  highest 
good  of  the  universe  require. 

I  now  conclude  this  subject,  by  recommending  it  to  your  most 
serious  and  careful  attention.  You  will  find  it  to  be  the  only 
ground  on  which  you  can  hope  for  future  felicity.  Atonement 
for  sin  is  a  pecuhar  and  distinguishing  doctrine  of  the  Christian 
system.  Viewed  as  the  scripture  represents  it,  it  appears  as  high 
above  all  human  thought  and  invention,  as  heaven  is  above 
earth.  Upon  a  thorough  examination  it  will  be  found  consis- 
tent with  the  soundest  reason,  suited  to  advance  the  happiness 
of  man,  and  to  display  the  glory  of  GOD. 


A 

SERMON 

PREACHED  SEPTEMBER  14,  1796. 
AT    THE 

DEDICATION 

OF    THE 

MEETING     HOUSE, 

BELONGING  TO  THE  CATHOLIC   BAPTIST  SOCIETY  IN 

CUMBERLAND. 


11 


A  SEEM  ON. 


THIS  IS  NONE  OTHER  BUT  THE  HOUSE  OF  GOD;    AND  THIS  IS  THE  GATE 
OF  HEAVEN.— Genesis  xxxviii.  28  . 

A  BELIEF  in  the  existence  of  God,  and  in  his  intercourse  with 
rational  creatures  has  pervaded  all  ages  and  nations.  Every 
temple  that  has  been  built,  every  victim  that  has  been  slain,  all 
the  rites  of  paganism,  and  all  the  institutions  of  Christianity, 
bear  testimony  in  favor  of  this  assertion.  The  various  and  op- 
posite methods  in  which  men  have  attempted  to  approach  God, 
to  render  him  their  worship  and  to  receive  his  favors,  evince 
that  they  were  ignorant  of  their  true  state  by  nature,  of  the  di- 
vine attributes,  and  of  the  great  Mediator,  through  whom  all 
blessings  descend.  Inspiration  assures  us,  that  "  there  is  one 
God,  and  one  Mediator  between  God  and  men,  the  man  Christ 
Jesus."  1  Tim.  ii.  5.  Through  him  every  true  Christian,  wor- 
shipping in  spirit  and  in  truth,  looks  up  to  God  as  his  parent, 
and  receives  divine  favors.  Intercourse  in  this  way  with  God, 
is  a  peculiar  privilege  of  every  real  believer,  and  a  distinguish- 
ing trait  in  his  character.  It  marks  his  progress  through  life. 
It  bears  him  above  immoderate  attachment  to  earthly,  perish- 
able objects,  sublimes  his  soul,  invigorates  his  affections,  enlarges 
his  capacity  of  enjoyment,  and  qualifies  him  for  the  service  of 
heaven.  While  he  sits  under  the  shadow  of  the  Almighty,  his 
ravished  soul,  struggling  with   extasy,  bursts  from  her  confines 


84  DEDICATION    SERMON. 

of  clay,  joining  with  "  angels  and  the  spirits  of  the  just  made 
perfect."     His  religion  is  not  founded  on   conjecture  ;    it  is  no 
idle  formality,  no  uninteresting  speculation ;    but  it  is  a  truth,  a 
substance,  a  hcart-fclt  reality,  a  heaven  on  earth.     All  the  ope- 
rations of   the  divine  spirit,  in   regeneration,  repentance,  faith, 
sanctification  and  communion  with  God,  are  indications  of  his 
favor,  and  incontestible  evidences  of  the  reality  of  vital   piety. 
Though  reason  abundantly  confirms  the   divine   original  of  the 
Christian  religion,  and  points  it  out  as  the  only  road    to  glory  ; 
yet  reason  is  by  no  means  the  chief  source  from  w'hich  believers 
in  general  derive  their  assurance  and  consolation.     They  assent 
because  they  realize.     They  believe,  because  they  feel.     They 
rest  assured,  because  they  have  the  evidence  of  their   internal 
senses.     "  He  that  believeth  on  the  Son  of  God,  hath  the  wit- 
ness in  himself."   1  John  v.  10.     He  who  has  been  brought  by 
the  power  of  God  to  a  cordial  reception   of  the  gospel,  can  no 
more  doubt  the  reality  of  religion,  than  he  can  the  existence  of 
the  material  world.     In  both  cases  he  relies  on  the   veracity  of 
his  sensible  experience.     How  absurd  then  and  vain  is  it,  for 
those  who  possess  no  real  knowledge  of  religion,  to  represent  it 
as  a  phantom,  a  cheat,  or  delusion  !     With  the  same  propriety 
might  a  deaf   man  deny  the  existence  of  sound,  or  a  blind  man 
the  existence  of  light  and  colors.     Christians,  in   all  ages  and 
countries,  have  the  happiness  to  "  know  in  whom  they  have  be- 
lieved.    God  is  hmited  neither  by  time  nor  place.     He  often 
comes  sensibly  near  to  his  people  by  day  and  by  night,  on  the 
ocean  or  on  the  land,  in  the  populous  city  or  in  the  lonely  des- 
ert.    Behold  Jacob,  taking  leave  of  his  aged  father,  flying  from 
the  rage  of  an  incensed  brother,  having  no  one  to  accompany 
him  through  a  strange  country.     The  sun  falls  beneath  the  hori- 
zon.    Darkness  spreads  over  the  earth,  and  muffles  up  the  sky. 
Jacob  in  the  open  air  lays  his  head  upon  a  stone.     He  sleeps. 
In  this  exposed  and  solitary  state,  his  heavenly  Father  meets 
him,  and  fills  him  with  consolation.     God  says  to  him,  -'behold, 
I  am  with  thee,  and  will  keep  thee  in  all  places  whither  thou 
goest."        And   Jacob    awaked   out   of  his   sleep,    and   said, 
"  surely  the  Lord  is  in  this  place,  and  I  knew  it  not." — '•'  How 
dreadful  is  this  place  !  This  is  none  other  but  the  house  of  God, 


DEDICATION    SERMON. 


85 


and  this  is  the  gate  of  heaven." — You  will  please  to  observe 
that  Jacob  utters  these  words  while  his  heart  is  filled  with  a 
lively  sense  of  God's  presence.  It  is  on  this  account  that  he 
calls  the  place  in  which  he  was  the  house  of  God,  and  the  gate 
of  heaven.  It  is  on  the  same  account  that  the  scriptures  repre- 
sent the  church  as  the  house  of  God.  I  propose,  therefore,  on 
the  present  occasion,  to  accommodate  the  words  of  the  text  to 
the  meaning  of  those  phrases  in  the  scriptures,  which  speak  of 
the  church  as  an  habitation  for  God.  In  discussing  the  subject 
presented  in  the  text,  I  shall  in  the 

I.  First  place,  shew  what  constitutes  a  church  that  may  be 
styled  the  house  of  God. 

II,  In  the  second  place,  consider  the  church  as  a  state  pre- 
paratory for  heaven. 

A  few  observations  shall  then  conclude  the  subject. 

I.  I  shall  in  the  first  place  shew  what  constitutes  a  church 
that  may  be  styled  the  house  of  God. 

Under  this  head,  I  do  not  propose  to  point  out  all  the  partic- 
ular things  necessary  to  the  organization,  instruction,  and  gov- 
ernment of  a  church  ;  but  the  nature  of  it,  considered  as  an 
habitation  for  God.  A  church  consists  of  a  number  of  real  be- 
lievers in  Christ,  united  together  under  his  laws,  for  the  worship 
and  service  of  God.  The  following  are  some  of  the  leading 
traits  in  their  characters  : 

1.  They  have  experienced  regeneration.  This  is  expressed 
in  the  scriptures  by  various  phrases,  tending  to  point  out  its 
greatness  and  importance.  Christ  represented  it  under  the  no- 
tion of  a  birth,  when  he  said  to  Nicodemus,  "  except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God."  Paul  repre- 
sented it  as  "  the  putting  off  and  crucifixion  of  the  old  man,  as 
the  destruction  of  the  body  of  sin,  as  a  restoration  from  death, 
as  a  renovation  of  the  spirit  of  the  mind,  as  a  new  creation." 
The  necessity  of  this  change  originates  in  the  depravity  and  sin- 
fulness of  the  human  heart.  These  are  abundantly  testified  of 
in  the  scriptures,  and  confirmed  by  the  conduct  of  men  in  all 
ages  and  nations.  The  testimony  of  eternal  truth  is,  that  men 
have  all  gone  out  of  the  way ;    that  there  is  none  that  doeth 


86  DEDICATION    SERMON. 

good  ;  that  there  is  no  fear  of  God  before  their  eyes  ;  that  they 
desire  not  the  knowledge  of  his  ways  ;    that   they   have   come 
short  of  his  glory  ;  that  the  carnal  mind  is  enmity  against  God  ; 
that   every    thought  of  the  imagination  of  man's  heart  is  evil, 
and  that  continually.     These  expressions  convey  an  idea  of  the 
greatest  alienation  of  heart  from  God  and  holiness.     Though  all 
men  are  sinners,  yet  all  are  not  equally  criminal,  obstinate   and 
incorrigible.     All,  however,  are  by  nature  in  such  a   state  as  to 
need  a  renovation   of  heart  to  fit  them  for  the  house  of  God, 
and  the  enjoyment  of  heaven.     He  whose  soul  is   the  haunt  of 
wickedness,  whose  passions  are  the  vile  minions  of  riot  and  de- 
bauchery, whose  life  is  a  catalogue  of  sins  ;    he  can  be  roused 
from  his  lethargy  by  nothing  but  the  loudest  thunders  of  Sinai, 
and  be  changed  to  holiness  by  nothing  but  the  resistless  arm  of 
the  Almighty.     The  essence  of  this  change  consists  neither  in 
the  illumination  of  the  understanding,   nor  in  the   reception  of 
any    new    faculties  ;    but  in  the  infusion  of  a  holy  disposition, 
prompting  to  holy  exercises  of  heart  and  conduct  in   life.     The 
great  work  of  regeneration  is  by  the  scriptures  uniformly  ascrib- 
ed to   the   Holy    Spirit,  as  the    immediate  agent.     Thus  said 
Christ,  "  except  a  man  be  born    of  the  Spirit,  he  cannot  see  the 
kingdom  of  God."     "  That  which  is  born  of  the  Spirit  is  spirit." 
John  iii.  5,  6.     John,  speaking  of  those  who  received  Christ, 
says  they  were  "  born  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  the  will  of  man,  but  of  God."  John  i.  13.     Paul  to  the  Cor- 
inthians says,  "  we  all  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are    changed    into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord."  2  Cor.  iii.  18.  Paul  to  Titus 
says  of  God,  "  he  saved  us  by  the  washing  of  regeneration,  and 
renewing  of  the    Holy  Ghost."  Tit.  iii.  5.     The  Spirit  of  God 
sheds  abroad  his  love  in  the  heart,  and    conveys  to  it  the  same 
kind  of  disposition  which  resides  in  himself.     Hence   he  who  is 
regenerated,  is  united  to  God  in  love.     "■  For  God  is  love,  and 
he  that  dwelleth   in  love   dvvelleth  in  God,  and  God  in  him." 
1  John  iv.  16.     Hence  it  is,  that  all  who  are  regenerated,  "are 
built  up  a  spiritual  house."     None  but  such  can  oroperly  be- 
long to  it,  and  constitute  an  habitation  for  the  living  God.  Thus 
regeneration  appears  to  be  an  essential  trait  in  the  character  of 


DEDICATION    SERMON.  87 

true  members,  who  form  a  church  that  may  be  styled  the  house 
of  God. 

2.  The  next  trait  in  their  character  is,  that  they  have  true  re- 
pentance for  sin.  This  is  indispensably  necessary  to  pardon  and 
salvation.  This  was  the  uniform  language  of  John  the  Baptist, 
of  Jesus  Christ,  and  his  apostles.  John  "  preached  the  baptism 
of  repentance  for  the  remission  of  sins."  Jesus  taught  "  that  re- 
pentance and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations."  The  apostles- preached  the  same  doctrine, 
when  they  said,  "  repent  and  be  baptized,  every  one  of  you,  in 
the  name  of  Christ,  for  the  remission  of  sins."  Evangelical  re- 
pentance consists  not  in  occasional  pangs  of  remorse,  horrors  of 
conscience,  or  resolutions  to  amend.  If  it  does,  then  a  Judas, 
a  Felix,  and  a  Herod,  must  be  numbered  with  the  pious,  and  be 
enrolled  on  the  list  of  salvation.  There  are  scarcely  any,  who, 
at  some  period  of  their  lives,  have  not  been  alarmed  with  fearful 
apprehensions  for  the  consequences  of  sin,  have  reformed  their 
conduct,  and  implored  forgiveness  of  God.  These  things  they 
may  have  done,  and  be  entire  strangers  to  true  repentance.  This 
penetrates  the  inmost  retirements  of  the  heart.  It  consists  in  a 
holy  disgust  of  sin,  considered  as  a  most  heinous  crime  against 
God,  and  prompts  the  true  penitent  not  merely  to  view  sinful 
actions  with  abhorrence,  but  to  trace  them  up  to  their  origin, 
and  disclose  all  the  secret  recesses  of  wickedness.  Even  when 
his  conduct  is  fair  and  unblameable  in  the  eyes  of  the  world,  he 
laments  over  the  depravity  of  his  heart.  He  possesses  a  deep 
and  affecting  sense  of  the  intrinsic  evil  of  sin  ;  and  opposes  it, 
not  merely  because  it  exposes  to  punishment,  not  merely  because 
it  would  injure  his 'character,  and  squander  his  estate,  but  chiefly 
because  he  views  it  to  be  vile  in  its  own  nature,  ruinous  to  his 
peace  in  its  tendency,  dishonorable  to  God,  rebellion  against  his 
authority,  opposition  to  his  holiness  and  goodness.  That  re- 
pentance cannot  be  considered  as  genuine,  which  does  not  pro- 
duce a  uniform  disgust  of  all  sin,  in  every  kind  and  degree ; 
while  it  prompts  to  an  invincible  perseverance  in  every  known 
duty,  and  an  humble  dependence  on  the  mercy  of  God  through 
Jesus  Christ.  Repentance,  as  it  implies  an  entire  change  of 
motives,  feelings  and  actions,  respecting  sin,  is  an  indispensable 


83  DEDICATION    SERMON. 

prerequisite  to  the  enjoyment  of  God  and  heaven.  Salvation 
without  it,  appears  highly  irrational  and  absurd.  For  God  to 
receive  one  without  repentance,  would  be  to  receive  one  as  a 
friend  whom  he  knew  to  be  an  enemy.  Hence  it  appears  nec- 
essary, that  all  who  belong  to  God's  house,  should  have  true  re- 
pentance for  sin. 

3.  Another  trait  in  their  character  is,  that  they  possess  true 
evangehcal  faith.  By  this  we  are  to  understand  a  firm  persua- 
sion of  all  revealed  truth  ;  a  persuasion  effected  in  the  under- 
standing by  divine  testimony,  and  wrought  into  the  heart  by 
the  influences  of  the  Divine  Spirit.  Hence  it  appears,  that 
genuine  faith  is  no  dormant  uninteresting  principle,  leaving  the 
possessor  in  a  state  of  languor  and  indifference  ;  but  active, 
producing  good  works,  assuring  of  justification  and  eternal 
life.  Paul  says,  "  faith  is  the  substance  of  things  hoped  for, 
and  "  the  evidence  of  things  not  seen."  According  to  this 
definition,  it  appears  to  be  a  kind  of  divine  internal  sense,  dif- 
fusing itself  into  futurity,  conversing  with  distant  invisible  ob- 
jects, bringing  them  home  into  present  enjoyment,  substantiat- 
ing them  to  the  mind,  and  laying  a  firm  and  immoveable  founda- 
tion for  hope.  Evangelical  faith  has  more  immediate  refer- 
ence to  Christ  in  his  various  offices  ;  to  all  parts  of  his  work  as 
Mediator,  Redeemer  and  Saviour  ;  to  his  righteousness  as  the 
only  ground  of  acceptance  with  God ;  to  divine  mercy  through 
Christ ;  for  the  pardon  of  sin  ;  for  the  sanctification  of  the  heart ; 
for  growth  in  heavenly  life  ;  for  complete  deliverance  from  evil, 
and  instatement  in  eternal  beatitude.  Hence  the  scriptures  re- 
present faith  as  "  working  by  love."  No  wonder  that  it  does  ; 
for  it  brings  into  view  God's  most  holy  character  in  the  great 
scheme  of  redemption  by  Jesus  Christ,  and  descries  all  the  glo- 
rious realities  of  the  heavenly  state.  When  the  heart  is  recon- 
ciled by  divine  grace,  the  soul  not  only  apprehends  God's  char- 
acter, but  approves  it,  loves  and  admires  it,  as  infinitely  excel- 
lent, and  longs  to  be  changed  into  the  same  image.  Faith  works 
by  love  towards  men.  It  displays  itself  in  kind  benevolent  af- 
fection, especially  to  "  the  household  of  faith."  It  embraces, 
with  arms  of  love,"  all  good  men  of  every  denomination,  and 
views  them  as  children  of  God   and  heirs  of  glory.     The  scrip- 


DEDICATION    SERMON.  89 

tures  represent  faith  as  "  purifying  the  heart."  This  effect  ap- 
pears necessarily  to  result  from  its  nature.  We  are  so  consti- 
tuted, as  readily  to  assimilate  ourselves  to  those  objects  about 
which  we  are  conversant.  As  faith  brings  into  our  view  and 
enjoyment  things  Heavenly  and  holy,  it  changes  us  "  into  their 
image,  from  glory  to  glory."  Victory  over  the  world  is  anoth- 
er effect  ascribed  to  faith.  '•'  This  is  the  victory  that  overcom- 
eth  the  world,  even  our  faith."  As  faith  brings  into  view  things 
of  eternal  weight  and  importance,  the  world,  with  all  its  pomp 
and  pageantry,  recedes  and  dwindles  to  a  point.  The  soul  ris- 
es above  it,  and  soaring  towards  the  divine  nature,  is  lost  in  its 
immensity  and  glory.  Thus  it  appears  that  faith  is  an  exalted 
grace,  and  fits  its  subjects  for  the  house  of  God. 

4.  Another  trait  in  their  character  is,  devotedness  of  heart  to 
God.  This  implies  a  cordial  approbation  of  his  character,  laws 
and  government.  As  all  true  religion  is  seated  in  the  heart,  the 
source  of  action  and  virtue,  devotedness  of  heart  implies  a  con- 
stant obedience  of  all  the  affections  to  the  divine  will,  and  an 
external  practical  observance  of  all  the  duties,  religious  and 
moral.  He  who  has  been  born  from  above,  whose  heart  has 
been  filled  with  sincere  godly  sorrow  for  sin,  who  depends  for 
salvation  entirely  on  the  mercy  of  God  in  Jesus  Christ,  consid- 
ers himself  not  as  his  own,  but  as  "  bought  with  a  price ;"  and 
endeavors  to  glorify  God  in  body  and  spirit.  He  does  not  con- 
sider religion  as  a  task,  but  as  a  pleasure.  He  finds  that  the 
Saviour's  "  yoke  is  easy,  and  his  "  burthen  light."  He  rejoices 
to  possess  religion  in  his  heart,  purifying  his  affections,  and  fit- 
ting him  for  the  house  of  God. 

5.  Another  trait  in  the  character  of  those  who  compose  the 
true  church,  styled  the  house  of  God,  is,  that  God's  glory  is  the 
highest  object  in  their  view  and  regard.  His  nature  is  the  sum 
of  all  excellence  and  perfection.  It  contains  everything  that 
can  attract  the  affections,  excite  the  admiration,  and  call  forth  the 
praises  of  all  holy  beings.  "  God  is  love."  With  this  all  his  actions 
and  all  his  treatment  of  rational  creatures,  will  perfectly  corres- 
pond. For  God  can  do  nothing  contrary  to  himself.  All  his  ar- 
rangements and  operations,  in  the  great  works  of  creation,  in  the 
great  kingdoms  of  providence  and  grace,  are  calculated  to  effect 

12 


90  DEDICATION    SERMON. 

a  perfect  display  of  liis  true  character,  and  to  secure  the  high- 
est happiness  of  the  rational  universe.  A  display  of  God's  true 
character  is  his  glory.  Those  then  who  are  real  friends  to  God, 
must  feel  a  disposition  to  coincide  with  all  his  designs  and  ope- 
rations. 

6.  Another  trait  in  their  character  is,  that  they  strive  for  high- 
er attainments  in  the  divine  life.  The  principle  of  this  is  im- 
planted in  the  heart  in  regeneration.  Under  the  influences  of 
the  Haly  Spirit,  it  is  increased  and  brought  forth  in  all  its  ope- 
rations. This  life  implies  an  inward  propensity  to  holiness,  and 
a  divine  activity  in  all  the  powers  of  the  soul.  It  is,  in  its  na- 
ture, tendency  and  effects,  utterly  opposed  to  sin.  It  implies 
an  elevation  of  the  affections  towards  God,  and  a  progressive 
advancement  towards  heaven.  "  It  is  a  well  of  water,  spring- 
ing up  into  everlasting  life."  It  is  communicated  from  Christ 
to  all  his  sincere  disciples.  They  look  to  him  as  the  exhaust- 
less  fountain,  and  eagerly  anticipate  the  glorious  period  when 
they  shall  be  changed  into  his  image,  and  satiated  with  bis  ful- 
ness. 

Various  other  things  enter  into  the  character  of  those  who 
are  real  members  of  the  house  of  God.  Those  I  have  enumer- 
ated appear  the  most  essential.  For  all  who  have  experienced 
them,  feel  united  together,  and  when  worshipping  their  common 
Parent  and  Saviour,  are  sensible  of  his  presence,  and  can  ex- 
claim, "  this  is  none  other  but  the  house  of  God,  and  this  is  the 
gate  of  heaven." 

II.  I  now  proceed  in  the  second  place,  to  consider  the  church 
as  a  preparatory  state  for  heaven. 

The  design  of  religion  is  to  meliorate  the  hearts,  reform  the 
manners,  and  save  the  souls  of  men.  For  these  important  ends, 
Jesus  descended  from  heaven,  and  founded  the  church  on  that 
rock,  against  which  the  gates  of  hell  shall  not  prevail.  His  de- 
sign was  to  purify  the  hearts  of  men,  in  a  state  of  discipline 
and  enjoyment,  and  thus  prepare  them  for  the  subHme  delights 
of  heaven.  That  we  may  view  the  state  of  the  church  in  the 
present  world  as  preparatory  for  happiness  and  glory  in  the  next, 
we  need  but  consider  them  in  a  comparative  point  of  light. 


DEDICATION    SERMON.  91 

1.  If  we  consider  the  churcl)  as  a  state  of  society,  it  will  ap- 
pear preparatory  for  heaven.     In  this  point  of  view,  it  appears 
peculiarly  accommodated  to  man,  as  a  rational,  communicative 
being.     Not  only  his  necessities  and  dependendes,  but  his  nat- 
ural instincts,  impel  him  into  society.     Neither  the  beauties  of 
nature,  nor  the   inventions  of  art,   can  dissipate  the  gloom,  nor 
alleviate  the  irksomeness,  of  perpetual  solitude.     The  pleasures 
of  social  intercourse  hold  an  elevated  rank  in  the  scale  of  man's 
enjoyments.     They  expand  his  affections,  ■enlarge  his  capacity, 
refine  his  nature,  and  leanr  him  to  guide  his  conduct  by  the 
rules  of  decency  and  propriety.     If  such  are  the  effects  and  en- 
joyments resulting  from  the  society  of  men  possessing  different 
inclinations,  pursuing  different   objects,  and  aiming  at  different 
ends — what  that  is  truly  excellent,  amiable  and  delightful,  may 
we  not  expect  from  the  society  of  those,  who  imbibe  the  same 
spirit,  possess  the  same  moral  temper,  join  in  the  same  worship, 
and  strive  for  the  same  heaven  ?     Men  in   a  church  state  are 
united  by  the  nearest  ties  ;  ties  founded  in  love.     "  Being  knit 
together  in  love,  they  hold  the  head  from  which  all  the  body,  by 
joints  and  bands,  having  nourishment  ministered,  increaseth  with 
the  increase  of  God."     Col.  ii.  2,  19.     Heaven  appears   to  be 
the  continuance  and  perfection  of  that  happiness  which  is  be- 
gun in  the  social  state  of  the  church  on  earth.     Here  we  are 
surrounded  with   numerous   imperfections,   liable  to  many  diffi- 
culties and  animosities  ;  but  in  heaven,   these   will  cease ;  per- 
fect union  will  take  place  ;  a  more  extensive  society  will  com- 
mence ;  the  affections  will  be  enlarged   beyond  all  bounds  ;  all 
hearts  will   leap  with  extasy  ;  each,  happy  in  itself,  and  in  that 
"  great  multitude,  which  no  man  can  number,  of  all  nations, 
and  kindreds,  and  people,   and  tongues."     Thus  the  church 
state,  in  the  present  world,   considered  as  a  society,  appears  to 
be  the  gate  of  heaven. 

2.  The  church,  considered  as  a  state  of  progression  in  knowl- 
edge and  holiness,  is  preparatory  for  heaven. 

Those  who  have  experienced  the  great  change  of  regenera- 
tion, are  brought  to  a  particular  knowledge  of  God,  and  in  a  de- 
gree assimilated  to  his  nature.  In  these  consists  the  highest 
excellency  of  the  Christian  religion.     It  imparts  to  men  the  dis- 


92  DEDICATION    SERMON. 

positions  and  moral  qualities  of  God.  These  at  first  are  drawn 
in  small  characters,  but  under  the  light  of  truth,  they  enlarge 
and  rise  into  view,  till  Deity  stands  confessed  in  man.  "  We 
all,  with  open  face,  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image."  2  Cor.  iii.  18.  That 
men  in  the  present  obscure  and  sinful  state  need  some  particu- 
lar knowledge  of  God,  and  some  change  of  their  moral  temper 
into  his  likeness,  before  they  can  be  prepared  to  enjoy  him,  is  a 
truth  too  reasonable  and  obvious  to  require  much  illustration. 
The  church  state  is  a  dispensation^of  light  and  holiness,  by 
which  men  are  trained  up  as  in  a  Tamily,  under  one  common 
parent,  and  fitted  for  heaven.  It  is  by  the  gospel  only  that  men 
can  acquire  true  and  saving  knowledge  of  God.  By  the  works 
of  creation  they  may  learn  his  existence,  power,  wisdom  and 
goodness  ;  by  the  law  of  Moses  they  may  learn  his  holiness,  jus- 
tice, and  opposition  to  sin  ;  but  it  is  by  the  gospel  only  that  they 
learn  his  mercy,  in  the  forgiveness  of  transgression,  and  in  the 
salvation  of  the  soul.  In  Christ  they  behold  him  under  the  en- 
dearing character  of  Father.  Under  him,  they  are  here  in  a 
church  state  trained  up  as  his  children,  growing  in  his  knowl- 
edge, forming  into  his  likeness,  and  looking  forward  to  the  man- 
sions of  glory.  Knowledge  of  God  appears  to  be  an  indispen- 
sable prerequisite  to  eternal  life.  Christ  says,  "this  is  life  eternal, 
that  they  might  know  thee,  the  only  true  God,  and  Jesus  Christ, 
whom  thou  hast  sent."  John  xvii.  3.  From  the  scriptures  it 
appears,  that  the  knowledge  and  enjoynient  of  Christ  will  con- 
stitute an  essential  part  of  the  enjoyment  of  heaven.  They  will 
see  him  as  he  is  ;  they  will  dwell  with  him  ;  he  will  lead  them 
by  the  waters  of  life  ;  he  will  be  their  everlasting  light  and  glo- 
ry. In  these  respects  the  house  of  God  appears  to  be  the  gate 
of  heaven  ;  for  all  its  inhabitants  know  and  enjoy  Christ.  They 
receive  him  as  God  and  man,  as  a  prophet  to  instruct  them,  as 
a  friend  to  increase  their  consolations,  as  a  king  to  reign  over 
them,  and  protect  them  from  all  their  enemies.  '-  They  grow  in 
grace,  and  in  the  knowledge  of  their  Lord  and  Saviour."  They 
have  a  special  knowledge  of  the  Holy  Spirit,  illuminating  their 
understanding,  sanctifying  their  hearts,  assuring  them  of  pardon, 
justification  and  eternal  life.     They  will  pass  on  from  one  degree 


DEDICATION    SERMON.  93 

of  improvement  to  another,  till  they  shall  be  ushered  into  the 
full  enjoyment  of  eternal  beatitude.  Various  other  circum- 
stances might  be  mentioned,  and  considerations  adduced,  to 
present  the  church  as  preparatory  for  heaven  ;  but  the  narrow 
limits  prescribed  by  the  present  occasion,  urge  me  to  finish  this 
subject  with  some  observations. 

1.  From  the  first  part  of  this  disclosure,  we  learn  what  are 
the  most  essential  traits  in  the  character  of  those  who  are  fit  to 
become  members  of  the  house  or  church  of  God  ;  and  conse- 
quently, that  if  we  admit  those  of  dissimilar  character,  we  devi- 
ate from  Christianity  and  vital  religion.  For  if  we  consider 
those  as  belonging  to  the  house  of  God  who  have  not  been  born 
from  above,  we  consider  those  to  be  fit  to  worship  him,  who, 
according  to  declaration  of  Christ,  cannot  enter  his  king- 
dom. How  then  could  a  church,  composed  of  such  characters, 
be  considered  as  the  temple  of  God,  or  the  gate  of  heaven  ? 
How  could  those  be  fit  to  enjoy  God  in  that  holy  mansion,  who 
on  earth  had  no  delight  in  him  ?  The  requirements  of  the  gos- 
pel are  all  reasonable  and  consistent,  suited  to  the  nature  of 
God,  and  the  state  of  man.  Men  are  required  to  repent,  be- 
cause this  reconciles  them  to  God,  and  leads  them  to  view  sin 
as  God  views  it.  Men  are  required  to  exercise  faith  in  Christ, 
because  this  implies  an  acknowledgment  of  him  in  all  his  char- 
acters, works  and  oflices  ;  and  consequently  a  cordial  approba- 
tion of  salvation  through  his  mediation.  Men  are  required  to 
devote  their  whole  hearts  to  God,  to  do  all  things  for  his  glory, 
and  strive  for  heaven.  How  reasonable  are  these  things  !  If 
complied  with,  how  conducive  to  our  happiness  !  How  can  we 
expect  to  enjoy  God  unless  we  love  him  supremely  ?  Heaven, 
to  an  impenitent  heart,  would  be  like  the  richest  banquet  to  the 
sick.  Is  it  not  then  of  the  greatest  importance  for  us  to  inquire 
whether  we  are  born  from  above  ?  Whether  we  sincerely  repent 
of  our  sins  ?  Whether  we  strive  to  oppose  the  wickedness  of 
our  hearts  ?  Whether  we  receive  and  approve  the  Saviour  ? 
Whether  we  depend  on  him  for  salvation  and  eternal  life  ?  Un- 
less we  do  these  things,  we  delude  ourselves,  if  we  entertain 
hopes  of  heaven.  For  common  sense  teaches  us,  that  we  can- 
not enjoy  an  object,  unless  our  disposition  be  assimilated  to  its 


94 


DEDICATION    SERMON. 


nature.  How  then  ought  our  attention  to  be  excited,  that  we 
be  reconciled  to  God  ?  Will  neither  the  terrors  of  eternal  dark- 
ness, nor  the  charms  of  eternal  light,  rouse  us  from  our  lethargy  ? 
Shall  Jesus  divest  himself  of  his  heavenly  radiance  ?  Shall  he 
descend  to  earth  in  the  form  of  a  servant?  Shall  he  agonize  and 
die  upon  the  cross?  Shall  he  descend  into  the  dreary  mansions 
of  the  grave,  and  dethrone  the  king  of  terrors  ?  Shall  he  ascend 
on  high,  amidst  the  shouts  of  admiring  angels,  and  fling  wide 
open  the  gates  of  Paradise  for  men  ?  Shall  he  disclose  to  our 
view  the  ever-verdant  tree  of  life,  bending  with  the  food  of 
archangels,  and  spreading  its  branches  for  the  "  healing  of  the 
nations  ?"  Shall  the  glorious  Saviour  do  all  these  things  for  us, 
and  we  remain  unmoved  and  impenitent  ?  God  forbid.  Let  us 
receive  him  as  our  Lord  and  Master.  We  shall  then  look  to- 
wards heaven  as  our  proper  residence.  We  shall  anticipate  its 
joys,  and  triumph  over  the  ruins  of  sin.  We  shall  leap  with 
pleasure  at  the  approach  of  our  emancipation.  Our  hearts  will 
expand  with  rapture  in  the  prospect  of  that  period,  when  the 
Saviour,  standing  amidst  his  ransomed  millions,  shall  lift  the 
sword  of  victory,  and  the  pale  horse  of  death  shall  shrink  into 
darkness — never,  never  to  strike  his  hoofs  in  the  vale  of  im- 
mortality !  Then  will  an  ocean  of  love,  broad  as  the  circuit  of 
the  spheres,  roll  down  from  the  throne  of  God,  and  bear  off  the 
redeemed  multitude  to  that  delightful  country,  where  sin,  and 
pain  and  death,  and  sorrow,  never  had  a  name. 

2.  The  second  observation  which  I  make  from  the  preceding 
discourse  is,  that  if  the  church  is  a  state  designed  by  God,  and 
calculated  to  prepare  men  for  heaven,  the  maintenance  of  public 
worship  must  be  of  the  highest  importance.  In  the  ordinary 
course  of  Divine  Providence,  we  are  not  to  expect  that  men  will 
become  virtuous  and  good,  without  the  means  of  instruction 
and  information.  God  appears  in  all  things  respecting  this 
world,  to  operate  by  secondary  causes.  In  all  the  means  which 
he  has  established  in  the  ministration  of  the  gospel,  there  ap- 
pears to  be  a  tendency  to  holiness  and  virtue.  If  this  be  not 
the  case,  why  are  the  means  appointed  ?  If  there  be  not  greater 
probability  that  those  who  hear  the  gospel  will  become  good 
than  there  is  that  those  who  do  not  hear  it  will,  why  is  it  preach- 


DEDICATION    SERMON.  9^ 

ed  ?  If  men  expect  to  be  saved  by  the  gospel,  they  must  attend 
its  ministration.  "  For  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God."  We  must  assemble  for  the  worship  of  God, 
and  inquire  in  his  temple.  If  God  point  out  the  road  to  heaven, 
and  we  refuse  to  walk  in  it,  can  we  without  the  greatest  ab- 
surdity expect  to  arrive  in  that  happy  mansion  ?  As  reasonably 
might  we  expect,  that  by  descending  into  the  earth  we  should 
light  upon  the  sun,  or  become  companions  of  the  stars. 

Your  exertions  in  this  place  for  the  establishment  and  support 
of  public  worship,  evince  your  sense  of  its  importance.  Permit 
me  to  congratulate  you  on  the  success  with  which  your  efforts 
have  been  crowned.  The  liberality  of  your  institution  does 
honor  to  human  nature.  Like  heaven,  you  receive  men  of  all 
denominations,  without  regard  to  any  thing  but  their  goodness. 
May  no  standard  ever  be  lifted  here  to  call  forth  the  spirit  of 
party,  but  may  you  live  together  in  peace,  forbearing  and  for- 
giving one  another.  Let  all  things  be  done  with  decency,  pru- 
dence and  moderation.  May  you  all  enjoy  the  blessings  of  sal- 
vation, and  while  worshipping  your  common  Parent,  enjoy  his 
sensible  presence,  so  that  with  unfeigned  fervor  of  soul  you  may 
exclaim,  "  this  is  none  other  but  the  house  of  God,  and  this  is 
the  gate  of  heaven."  I  now  commend  you  to  him  who  is  able 
to  keep  you,  and  lead  you  into  all  truth.  Be  perfect,  be  of  good 
comfort,  be  of  one  mind,  live  in  peace,  and  the  God  of  peace 
shall  be  with  you. 


A 

SERMON 

PREACHED  IN  BOSTON, 

AT  THE 

ANNUAL     CONVENTION 

OF    THE 

WARREN     ASSOCIATION, 

IN    THE 

Rev.  Dr.  Stillman's  meeting  house, 
SEPTEMBER  12,  A.  D.  1797. 


13 


A  SEEM  ON. 


HOW  SHALL  WE  ESCAPE  IF  WE  NEGLECT  SO  GREAT  SALVATION.'— 
Hebrews  ii.  3. 

The  persons  for  whose  conversion,  instruction  and  edification 
this  epistle  was  written,  were  Hebrews,  the  posterity  of  Abra- 
ham, and  the  only  church  of  God  before  the  introduction  of  the 
gospel  dispensation. — These  Hebrews  in  the  time  of  the  Apostle 
Paul  were  distributed  into  three  classes,  all  differing  in  their  no- 
tions of  the  Chirstian  doctrine  and  worship.  The  first  class 
consisted  of  those  who  had  sincerely  received  and  embraced  the 
gospel.  These  were  not  disposed  to  adulterate  it  with  a  mix- 
ture of  Judaism,  nor  to  restrain  their  liberty  by  the  cumbersome 
rites  of  Moses.  They  believe  that  Jesus  of  Nazareth  was  the 
true  Messiah,  and  that  by  his  incarnation,  obedience,  death, 
resurrection,  ascension  to  heaven,  and  intercession  with  God,  he 
had  completely  fulfilled  and  abolished  the  shadowy  dispensa- 
tion ;  had  introduced  himself  as  the  only  righteousness  of  God, 
and  commenced  a  new  and  glorious  era  in  the  economy  of 
man's  salvation. 

The  second  class  of  Hebrews  was  composed  of  those  who  in- 
sisted on  the  necessity  of  Mosaic  rites  in  conjunction  with  a 
profession  of  faith  in  Christ.  These  were  of  two  sorts.  The 
first  were  those  who,  not  fully  understanding  the  gospel  doc- 
trine, continued  the  observance  of  their  farmer  institutions,  with- 


100  CONVENTION    SERMON. 

out  seeking  for  righteousness  by  them.  The  second  were  those 
who  urged  their  observance  as  indispensable  for  justification  be- 
fore God. 

The  third  general  class  were  those  who  persisted  in  their  old 
church  state,  rejecting  the  gospel  and  Jesus  of  Nazareth.     A 
just  view  of  these  several    classes    of  Hebrews,  together   with 
their   peculiar   opinions,    and  attachments,  is  an   indespensable 
prerequisite  to   the  right  understanding  of  this    epistle.     The 
great  Apostle,  anxious  for  the  happiness  and  salvation  of  his 
brethren,  contends  earnestly  and  faithfully   against   their   igno- 
rance, animosities    and  prejudice.     He   attempts  to  unite  them 
all  in  the  faith  of  the  pure  gospel  of  Christ.     To  effect  this  im- 
portant object,  by  instructing  and  establishing  the   doubtful,  by 
confirming  those  who  had  embraced  the  gospel,  and  convincing 
those  who  had  rejected  it,  he  commences  the  first  chapter,  by 
instituting  a  comparison,  between   the  dispensation  of   the  law 
and  that   of  the   gospel.     He  points  out  the  circumstances   in 
which  they  agree  and  in  which  they  differ.     They  agree  in  one 
great  point.     God  is  the  author  of  both.     They  differ  as  to  the 
manner,  the  time,  and  the  persons  in  whom  they  were  given. 
God  in  time  past  spake  unto  the  fathers  by   the  prophets.     In 
these  last  days  he  hath  spoken  unto  us  by  his  Son.     U  the  He- 
brews attended  to  the  instructions  of  God  because  they  were 
delivered  by  the  prophets  ;  ought  they  not,  on  their  own   prin- 
ciples, much  more  to  attend  to  the  instructions  of  God  delivered 
by  his  Son,  who  was  the  brightness  of  his  glory  and  the  express 
image  of  his  person  ?    The  Apostle,  to  give  this  argument  the 
greatest  force,  occupies  the  remaining  part  of  the  first  chapter 
in  describing  the  exalted  character  of  Christ.     He  is  represented 
as  being  infinitely  superior  to  angels,  on  account  of  whose  min- 
istration under  the  law,  the  Hebrews   gloried  in  that  economy. 
Ought  they  not  then  much  more  to  glory  in  the   economy  of 
man's  salvation,  where  Christ  himself  is  mediator,  whom  the 
angels  themselves  are  commanded  to   worship  ?     "  Therefore," 
says  Paul,  "  we  ought  to  give   the  more  earnest   heed  to  the 
things  which  we  have  heard,  lest  at  any  time  we  should  let  them 
slip."      This  inference  he  urges  upon  his  brethren,  by  the  con- 
sideration, that  even    under  the   law  where  the  light  was  dim, 


CONVENTION    SERMON.  101 

where  no  higher  beings  spake  than  angels,  every  offence  was 
strictly  marked  and  punished.  How  great  then  must  be  their 
guilt,  and  how  unavoidable  their  punishment,  should  they  neg- 
lect the  gospel  delivered  by  the  Lord  himself?  No  wonder  the 
Apostle  exclaimed,  "  How  shall  we  escape  if  we  neglect  so 
sreat  salvation." 


to 


In  explaining  these  words,  I  shall 

I.  First,  Show  why  the  gospel  is  styled  salvation. 

n.  Secondly,  Why  it  is  styled  a  great  salvation. 

HI.   Thirdly,  The  unavoidable  destruction  of  those  who  neg- 
lect this  salvation. 

A  few  observations  shall  close  the  subject. 

I.  First,  I  am  to  show  why  the  gospel  is  styled  salvation. 
Several  reasons  occur ;  the  more  immediate  of  which  is,  the 
contrast  made  by  the  Apostle  between  the  law  and  the  gospel. 
The  words  of  the  law  were  stedfast  and  immovable,  denouncing 
condemnation  to  the  transgressor.  The  law  therefore  was  the 
ministration  of  death,  even  to  those  Hebrews,  who  so  tenaciously 
adhered  to  its  observance.  The  gospel  on  the  contrary  was 
good  news,  the  ministration  of  life,  and  its  effect  deliverance 
from  sin  and  the  curse  of  the  law.  On  account  therefore  of  the 
effect  of  the  gospel  in  opposition  to  that  of  the  law,  the  Apostle 
styles  the  gospel  salvation. 

2.  Another  reason  why  the  gospel  is  styled  as  in  the  text  is. 
because  it  alone  reveals  salvation.  The  law,  it  is  true,  points 
out  the  attainment  of  salvation  by  perfect  obedience  to  its  pre- 
cepts. Paul  says  the  language  of  it  is,  The  man  that  doth  these 
things  shall  live  in  them.  He  at  the  same  time  declares,  that 
by  the  deeds  of  the  law  shall  no  flesh  be  justified.  The  law 
therefore,  so  far  from  revealing  to  man  salvation  in  his  present 
state,  reveals  his  condemnation.  Paul  writing  to  the  Galatians 
points  out  the  state  of  men  under  the  law,  and  the  manner  in 


102  CONVENTION    SERMON. 

which  they  are  affected  by  it.  Before  faith  came  we  were  kept 
under  the  law,  shut  up  unto  the  faith  that  should  afterwards  be 
revealed  ;  wherefore  the  law  was  our  school-master  to  bring  us 
unto  Christ,  that  we  mii^ht  be  justified  by  faith. 

Many  contend  that  the  light  of  nature  is  adequate  to  all  the 
purposes  of  human  instruction  and  happiness.     Of  consequence 
they  reject  all  supernatural  revelation,  whether  in  the  form   of 
law  or  gospel  as  totally  unnecessary.     On  this  give  me  leave  to 
observe  that  if  the  light  of  nature  were  sufficient,  we  have  no 
reason  to  believe  that  God    would   give  any  other,  for  he  does 
nothing  that  is  useless  or  unnecessary.     On  the  contrary,  if  the 
light  of  nature  were  not  sufficient,  we  have   reason    to  believe, 
he  would  give  more  light.     To  ascertain  whether  the  light  of 
nature  is  sufficient,  we  must  recur  to  fact  and  experience.     The 
whole  history  of  the  human  race  testifies  against  the  assertion, 
that  the  light  of  nature  is  sufficient  to  guide  men  to  the  true 
God  and  happiness.      For  there  never  has  existed  a  nation  des- 
titute of  the   revelation  contained    in  the    Bible,  that  were  not 
idolaters,  except  some  tribes  who  (if  travellers  may  be  credited) 
appear  to  have  no  notion    of  worshipping   any  thing.     Where 
then  are  the  effects,  which  ought  to  have  been  produced  by  this 
light,  if  it  was  ordained  by  God  as  a  sufficient  instructor  r  Why 
has  it  not  directed  all  eyes  and  all  hearts  to  the  great  Jehovah  ? 
Unassisted  by  revelation,  men  from  the  foundation  of  the  world 
have  been  stupid  idolaters.     Though    the    earth  has  smiled  in 
beauty  under  their  feet,  and  the  heavens  have  rolled  in  majesty 
over  their  heads,  yet  they  have  remained  in   "  the   region  and 
shadow  of  death."     Some  of  the  ancient  heathen   philosophers 
appear    to    have   believed   in  the  existence  of  a  supreme    God. 
Their  opinions  concerning  him,  however,  were  so  various,  con- 
tradictory, and   frequently    absurd,  that    we    cannot  affirm  that 
they  were  acquainted  with  the  true  God.     By  the  light  of  na- 
ture they  could   ascertain  with  no  precision    his   moral  perfec- 
tions, and  of  consequence  must  have  remained  in  doubt  respect- 
ing the  nature  of  acceptable  worship.     Socrates  the  greatest  in 
all  heathen  antiquity,  confesses  his  ignorance  when  he  says,  "  It 
is  absolutely  necessary  that  we  wait  with  patience  till  such  time 
as  we  can  learn  certainly  how  we  ought  to  behave  ourselves  both 


CONVENTION    SERMON.  103 

towards  God  and  towards  men."  The  light  of  nature  leaves  us 
in  perfect  uncertainty,  whether  God  can  or  will  pardon  sin. 
This  light  therefore  is  deficient  in  the  most  essential  and  impor- 
tant point  respecting  sinful  beings,  for  to  them  nothing  can  be 
so  interesting  as  to  know  whether  God  will  pardon  sin  and  be- 
stow salvation.  To  the  gospel  therefore  we  are  wholly  indebted 
for  our  knowledge  of  those  attributes  of  God  and  those  determi- 
nations of  his  will,  with  which  our  happiness  and  eternal  life  are 
connected.  This  train  of  reasoning  corresponds  with  the  uni- 
form language  of  scripture.  Paul  declares  that  the  gospel  is  the 
power  of  God  and  the  wisdom  of  God,  unto  salvation.  Rom.  i.l6. 
In  the  gospel  "  the  grace  of  God  is  manifested,  that  bringeth 
salvation."  Tit.  ii.  11.  The  gospel  is  good  news,  glad  tidings, 
a  declaration  of  pardon  to  the  guilty  immediately  from  God, 
known  to  him  only,  depending  on  his  sovereign  pleasure,  infi- 
nitely above  the  thoughts  of  men  and  angels.  The  manifesta- 
tion of  grace  in  the  salvation  of  men  was  determined  in  the  ev- 
erlasting council  of  God,  "  Who,"  says  an  apostle,  "  hath  saved 
us  and  called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace  which  was 
given  us  in  Christ  Jesus  before  the  world  began."  Thus  the  gos- 
pel is  with  propriety  styled  salvation, because  that  alone  reveals  it. 
3.  Another  reason  why  the  gospel  is  styled  salvation  is,  be- 
cause the  gospel  applies  salvation,  and  is  effectual  to  the  deliv- 
erance of  all  those  who  believe.  These  assertions  are  manifest 
in  the  following  things. 

1.  In  regeneration  and  sanctification. 

These  are  the  first  acts  in  which  divine  power  energizes  in 
the  heart,  delivering  it  from  the  reigning  and  condemning 
power  of  sin.  The  word  of  God  is  like  a  hammer  and  fire  to 
break  the  rock  in  pieces.  The  natural  state  of  m  an  is  such, 
that  a  moral  change  in  his  will  and  aflfections  is  essential  to 
qualify  him  for  the  enjoyment  of  God  and  heaven.  The  scrip- 
tures uniformly  represent  the  unregenerate  as  totally  alienated 
from  things  spiritual  and  holy.  Their  great  adversary  bhnds  them 
through  the  deceitfulness  of  sin,  and,  sohciting  their  affections 
by  all  the  arts  and   allurements  of  temptation,  involves  them  in 


104  CONVENTION    SERMON. 

guilt  and  exposes  them  to  ruin.  Their  carnal  minds  are  "enmity 
against  God."  In  such  a  state,  and  possessed  of  such  a  dispo- 
sition, is  it  possible  that  heaven  should  afford  them  happiness  ? 
No.  They  must  be  reconciled  to  God  and  saved  from  sin. 
These  are  effected  by  the  word  of  divine  truth  applied  by  the 
Holy  Spirit.  Thus  says  the  Apostle  Peter,  *'  Being  born  again, 
not  of  corruptible  seed  but  of  incorruptible,  by  the  word  of  God 
which  liveth  and  abideth  forever."  1  Pet.  i.  23.  Hence  it  ap- 
pears that  the  word  of  God  becomes  a  living  principle  in  the 
hearts  of  believers.  The  word  is  beautifully  compared  to  seed 
which  contains  in  itself  a  principle  of  life.  When  cast  into  the 
earth,  nourished  by  the  sun  and  rain,  it  expands,  shoots  up,  in- 
creases, smiles  in  beauty,  bears  fruit,  and  rejoices  the  cultivator's 
heart.  Thus  the  word  of  God  does  not  return  unto  him  void, 
but  accomplishes  that  whereunto  he  sends  it.  Hence  divine 
truth,  considered  as  a  living,  abiding  principle  in  the  heart,  is 
styled  the  "  ingrafted  word."  Christ  illustrated  the  same  idea 
when  he  said,  "  Whosoever  shall  drink  of  the  water  that  I  shall 
give  him  shall  never  thirst,  but  the  water  that  I  shall  give  him 
shall  be  in  him  a  well  of  water  springing  up  into  everlasting  life." 
Paul  to  the  Corinthians  said  "  he  had  begotten  them  through 
the  gospel."  Sanctification  is  properly  the  continuance  and 
increase  of  regeneration,  and  is  effected  by  the  same  means. 
Thus  says  Christ,  praying  for  his  disciples,  "  Sanctify  them 
through  thy  truth  ;  thy  word  is  truth."  Thus  the  gospel  ap- 
plies salvation  in  regeneration  and  sanctification. 

2.  In  the  next  place,  it  applies  it  in  justification.  It  is  not 
only  necessary  that  men  should  be  sanctified  before  they  can 
enjoy  heaven,  but  that  they  should  be  exempted  from  condem- 
nation. As  all  have  incurred  the  penalty  of  the  law,  it  becomes 
an  interesting  inquiry,  how  the  divine  perfections  will  harmo- 
nize in  the  extension  of  pardon.  God  will  never  exert  one  of 
these  to  the  infringement  of  another.  If  God  has  mercy,  he 
at  the  same  time  has  justice.  This  justice  he  has  manifested 
in  the  law,  and  has  expressed  his  determination  to  support  it. 
It  may  then  be  asked.  If  God,  instead  of  inflicting  the  threat- 
ened penalty,  forgive  the  transgressor,  will  he  not  render  his  ha- 
tred of  sin  suspected  ?     Will  he  not  appear  to  coincide  with 


CONVENTION    SERMON.  105 

the  transgressor  in  contravening  the  authority  of  the  law  ? 
These  consequences  vi'ould  result,  were  pardon  exercised  with- 
out respect  to  the  law.  God  never  can  do  any  thing  which  will 
lower  his  attachment  to  his  law,  or  diminish  his  hatred  of  sin  in 
the  eyes  of  his  creatures.  According  to  the  gospel  scheme, 
mercy  does  not  interfere  with  justice;  nor  can  it,  since  he  who 
receives  pardon  receives  it  in  such  a  way,  that  he  entertains  as 
strong  a  conviction  of  the  divine  displeasure  against  sin,  as  he 
would  were  he  doomed  to  endure  the  full  punishment  of  trans- 
gression. The  gospel  exhibits  Christ  in  the  character  of  an 
obedient  and  suffering  Saviour.  His  obedience  and  sufferings 
were  voluntary.  Their  language  was,  The  law  is  holy,  just  and 
good.  It  ought  to  be  obeyed.  It  ought  to  be  supported  as  an 
unalterable  rule  of  righteousness.  Hence  the  mediatorial  work 
of  Christ,  so  far  as  it  respected  obedience  and  suffering,  render- 
ed the  exercise  of  mercy  consistent  with  every  end  that  could 
have  been  obtained  by  the  rigid  punishment  of  all  transgres- 
sors. Hence  an  inspired  Apostle  says,  "  Christ  is  the  end  of 
the  law  for  righteousness  to  every  one  that  believeth."  Why 
to  every  one  that  believeth  ?  Because  he  who  believes  acknowl- 
edges and  realizes  that  he  ought  to  suffer  what  Christ  suffered, 
and  to  obey  as  Christ  obeyed.  Hence  when  pardon  is  experi- 
enced, the  law  is  acknowledged  to  be  holy,  just,  and  good  ;  its 
authority  is  a  fully  established  as  it  could  have  been  by  the  exe- 
cution of  its  penalty,  and  obedient  subjects  are  secured.  Hence 
it  appears,  that  in  the  pardon  of  sinners  on  account  of  Christ, 
every  end  of  the  most  perfect  moral  government  is  answered. 
Hence  God  is  just,  though  he  justifies  the  ungodly.  He  is  a 
just  God  and  yet  a  Saviour.  On  account  of  the  perfect  consist- 
ency between  justice  and  grace  in  the  salvation  of  men  by  Jesus 
Christ,  his  righteousness  is  said  to  be  imputed  unto  them.  Tiiat 
is,  they  are  justified  on  account  of  his  righteousness,  with  as 
much  propriety  as  they  would  be  if  that  righteousness  were 
personally  their  own.  All  that  the  rectitude  of  the  divine  na- 
ture requires,  is  obtained  and  manifested  by  the  pardon  and  jus- 
tification of  sinners  on  account  of  Christ.  Hence  they  are  said 
to  be  "  made  the  righteousness  of  God  in  him."  Thus  the 
righteousness  of  God  without  the  law  is  manifested,  and  those 
14 


106  CONVENTION    SERMON. 

to  whom  it  is  thus  imputed  arc  adjudged  to  eternal  life,  and 
treated,  as  to  the  law,  as  if  they  had  never  sinned.  What  a 
glorious  scheme  of  salvation  is  this,  which  condemns  sin,  saves 
the  sinner,  su[)ports  the  divine  law,  and  glorifies  the  divine 
character  !  Tlie  peniftent  sinner,  beholding  the  great  deep  of 
God's  wisdom  and  goodness  breaking  open  in  Christ,  with  ec- 
stacy  exclaims,  "  O  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God  '." 

3.  The  gospel  also  applies  salvation  in  deliverance  from  evil 
and  in  the  bestowmcnt  of  eternal  happiness. 

Thus  the  gospel  scheme  appears  complete,  securing  every 
thing  that  can  satisfy  the  desires  of  immortal  spirits.  It  not  only 
begins  but  it  finishes  salvation.  It  pardons,  regenerates,  sanc- 
tifies, justifies,  and  bestows  eternal  life.  This  all  true  believers 
will  joyfully  realize  at  the  great  day  of  judgment,  w'hen  the  di- 
vine Master  shall  address  them,  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world." 

Thus  it  appears  that  the  gospel  is  v/ith  propriety  styled  salva- 
tion, whether  we  consider  it  in  opposition  to  the  law,  or  as  re- 
vealing and  applying  salvation. 

II.  I  now  proceed,  secondly,  To  show  why  the  gospel  is- 
styled  a  great  salvation.  Among  the  various  reasons  which 
might  be  adduced  to  illustrate  this  part  of  the  subject,  I  shall 
mention  the  following  only. 

1 .  This  salvation  will  appear  great  if  we  consider  the  evil 
from  which  it  delivers  and  the  good  which  it  bestows.  All  evil 
is  comprised  in  sin,  its  consequences,  and  its  punishment. 
Sin  is  a  great  evil  with  respect  to  its  immediate  efi'ects  upon 
the  soul.  It  corrupts  the  affections,  alienates  them  from  God, 
and  renders  them  averse  to  things  spiritual  and  divine.  In  sin  ori- 
ginate all  those  vile  passions  which  degrade  and  dishonor  human 
nature.  In  the  same  source  arise,  bhndness  of  mind,  selfishness, 
idolatry,  superstition  and  error.  These  deform  the  noble  work- 
manship of  God,  and  rob  it  of  all  its  primeval  glory.  If  to  be 
formed  in  the  image  of  God  ;  if  to  possess  rectitude  and  holi- 
ness ;    if  freely  to  converse  with  Heaven  ;    if  to  be  exempt  from 


CONVENTION    SERMON.  107 

toil,  disappointment,  sorrow,  pain  and  death ;  if  these  were 
blessings ;  surely  since  si;i  despoils  us  of  the  whole,  it  must  be 
an  evil  exceedingly  great  and  alarming.  Must  not  that  then  be 
a  great  salvation  which  disenthralls  us  from  slavery,  restores  us 
to  divine  favor,  and  blesses  us  with  that  peace  which  passcth  ail 
understanding  ?  The  gospel  "  proclaims  liberty  to  the  captives, 
and  the  opening  of  the  prison  to  them  who  are  bound."  Christ 
was  "  called  Jesus,  because  he  should  save  his  people  from  their 
sins."  He  begins  the  reign  of  his  grace  in  their  hearts  on  earth, 
and  will  complete  it  in  heaven.  The  salvation  of  the  gospel  is 
not  only  great  as  it  destroys  the  dominion  of  sin  in  the  heart,  but 
as  it  delivers  from  the  punishment  of  sin.  This  punishment  is  the 
curse  of  the  law,  which  undoubtedly  comprises  endless  misery. 
From  this  all  those  who  believe  will  be  saved.  For  "■  Christ 
was  made  under  the  law,  that  he  might  redeem  them  from  its 
curse."  He  is  to  them  "  the  end  of  the  law  for  righteousness." 
"  There  is  no  condemnation  to  them  who  are  in  Christ  Jesus." 
Will  they  not  then  consider  that  as  a  great  salvation  which  de- 
livers them  from  condemnation,  from  endless,  inexpressible  wo  ? 
God  forbid  that  they  should  ever  cease  to  rejoice  in  it,  and  to 
adore  the  exceeding  riches  of  divine  grace  !  But  the  salvation 
of  the  gospel  does  not  leave  its  subjects  in  a  state  of  mere  ex- 
emption from  misery  ;  it  bestows  on  them  positive  endless  hap- 
piness. If  that  can  be  a  great  salvation  which  restores  man  from 
the  greatest  evil,  and  bestows  on  him  the  greatest  good  ;  which 
blesses  him  with  the  enjoyment  of  God  and  Christ,  with  the 
society  of  all  holy  beings,  and  secures  all  these  to  him  through 
the  immeasurable  range  of  eternity,  the  gospel  must  be  a  great 
salvation. 

2,  This  salvation  will  appear  great  if  we  consider  the  means 
by  which  it  is  accomplished.     These  are  the  following. 

1.  The  incarnation  of  Christ.  This  was  a  wonderful  instance 
of  divine  wisdom  and  love.  This  was  the  great  mystery  into 
which  the  angels  desired  to  look.  The  Word  was  made  flesh 
and  dwelt  among  us,  full  of  grace  and  truth.  Though  he  was 
rich,  yet  for  our  sakes  he  became  poor,  that  we  through  his  pov- 
erty might  be  made  rich.  But  why  was  it  necessary  that  the 
eternal  Son  of  God  should  assume  our  nature  to  effect  our  sal- 


108  CONVENTION    SERMON. 

vation  ?  Why  was  not  an  angel  commissioned  on  this  business  ? 
Because  no  finite  being  possessed  sufficient  dignity,  or  comprised 
in  its  nature  a  sufficient  quantity  of  existence,  to  render  that 
obedience  and  endure  that  suffering  wliich  were  necessary  to 
give  such  a  clear  manifestation  of  God's  attachment  to  his  law, 
and  of  his  aversion  to  sin,  as  would  render  the  exercise  of  mercy 
consistent.  As  the  human  nature  had  deviated  from  the  divine 
law,  it  was  proper  and  fit,  that  that  nature  should  be  brought 
back  into  the  person  of  the  Saviour  to  a  coincidence  with  the 
law.  In  this  way  the  Saviour  would  give  a  most  convincing 
evidence  of  the  goodness  of  the  law,  and  in  consequence  of  his 
infinite  dignity  would  establisii  the  law  forever,  as  a  standard  of 
obedience.  Besides,  the  assumption  of  the  human  nature,  into 
union  with  the  divine,  was  a  most  unequivocal  pledge  of  God's 
love  and  grace ;  and  has  left  all  sinners  without  excuse  who  do 
not  obey  the  gospel.  God  in  the  human  nature  assumed,  has 
familiarized  himself  to  his  creatures ;  and  encouraged  them  to 
approach  him.  God  w^as  in  Christ  reconciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them.  '-'Forasmuch 
as  the  children  were  partakers  of  flesh  and  blood,  he  likewise 
also  himself  took  part  of  the  same."  "  He  took  not  on  him  the 
nature  of  angels,  but  the  seed  of  Abraham." 

2.  In  the  obedience  of  Christ.  Christ  not  only  assumed  the 
human  nature,  but  he  assumed  it  under  the  law.  This  it  was 
necessary  he  should  do  in  order  to  effect  man's  redemption. 
Because  man  was  not  only  under  the  condemning  but  obligatory 
power  of  the  law.  This  Christ  came  not  to  destroy  but  to  ful- 
fil. But  how  could  it  be  fulfilled  unless  the  obedience  it  re- 
quired were  rendered  ?  Christ,  "  Though  he  were  a  son,  yet 
learned  he  obedience."  It  is  contended  by  some  that  Christ 
was  not  made  under  the  moral  law,  but  under  the  law  of  re- 
demption. This  law  of  redemption  is  explained  to  mean  the 
condition  of  the  mediatory  work  assigned  by  the  Father.  If  so, 
this  law  of  redemption  is  the  same  as  the  covenant  of  grace, 
which  included  Christ's  obedience  to  the  moral  law.  Paul  writ- 
ing to  the  Galatians  says,  "  God  sent  forth  his  Son,  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that  were  under 
the  law."     And  also,  '"Christ  liath  redeemed  us  from  the  curse 


CONVENTION    SERMON.  109 

of  the  law,  being  made  a  curse  for  us."  We  are  under  the 
curse  of  no  law,  except  that  of  the  moral  law,  and  yet  the  scrip- 
tures assure  us,  that  Ciirist  was  made  under  this,  tliat  he  might 
redeem  us  from  it.  When  we  consider  the  great  difficulties, 
dangers  and  temptations  to  be  encountered  by  the  Saviour  in 
the  course  of  his  humiliation  and  obedience,  and  when  we  con- 
sider that  in  all  he  gloriously  triumphed  ;  we  are  compelled  to 
acknowledge,  that  the  salvation  which  he  effected  was  exceed- 
ingly great. 

3.  Another  mean  by  which  this  salvation  was  accomplished 
was  the  sufferings  of  Christ.  In  his  obedience  he  had  not  en- 
tered on  the  most  arduous  part  of  the  work  assigned  him  by  his 
Father,  for  the  accomplishment  of  man's  salvation.  It  was  not 
only  necessary  that  he  should  become  human,  that  he  should 
obey  the  law,  but  that  he  should  endure  its  penalty.  Without 
this,  the  law  could  not  be  fulfilled  nor  its  curse  removed,  so  as 
to  render  the  transgressor's  deliverance  possible.  "  It  was  es- 
sential to  a  consistent  exercise  of  pardon,  that  in  some  visible 
expression  God's  real  disposition  towards  sinners  should  be  man- 
ifested as  clearly,  fully  and  unequivocally,  as  it  would  be  in  the 
execution  of  the  penalty  of  the  law  on  the  transgressor.  This 
disposition,  when  brought  into  view  in  some  sensible  manifesta- 
tion, vindicates  God's  character  from  all  suspicion,  and  fully 
discovers  his  attachment  to  the  rights  of  his  government,  the 
dignity  of  his  justice  and  the  truth  of  his  law."  Hence  it  is  said 
in  the  scriptures,  "  It  became  Him  for  whom  are  all  things  and 
by  whom  are  all  things,  in  bringing  many  sons  unto  glory,  to 
make  the  Captain  of  their  salvation  perfect  through  sufferings." 
These  sufferings  were  so  exceedingly  dreadful,  that  the  Saviour 
in  the  view  of  them  cried  out,  "  If  it  be  possible,  let  this  cup 
pass  from  me !" 

4.  But  in  suffering  and  dying,  Jesus  had  not  completed  this 
great  salvation,  it  was  necessary  that  he  should  rise  from  the 
dead.  In  doing  this  he  obtained  a  complete  victory  over  death 
and  the  grave.  "  God  raised  him  up,  having  loosed  the  pains 
of  death."  Christ  by  his  resurrection  completed  the  great  plan 
of  redemption,  "  abolished  death,  and  brought  life  and  immor- 
tality to  light."     From  this  consideration  arises  our  only  hope 


110  CONVENTION    SERMON. 

of  pardon  and  acceptance  with  God  :  for,  says  Paul,  ''  If  Christ 
be  not  raised,  your  faith  is  vain  ;  ye  are  yet  in  your  sins.'^  Thus 
it  appears,  from  the  consideration  tliat  God  sent  his  beloved  Son 
into  the  world  to  be  invested  with  our  nature,  to  be  made  under 
the  law,  that  he  might  obey,  suffer  and  die,  and  rise  and  ascend 
into  heaven,  that  the  salvation  he  effected  must  have  been  great 
beyond  all  conception. 

5.  This  salvation  appears  great  from  the  consideration  that  it 
contains  the  highest  display  of  divine  wisdom  and  goodness. 

When  man  has  sinned,  there  appeared  a  repugnancy  between 
his  salvation  and  the  divine  perfections.  The  holiness,  justice, 
truth  and  goodness  of  God  were  all  engaged  for  the  punishment 
of  transgression.  How  shall  these  be  preserved  and  manifested, 
if  the  transgression  be  pardoned  ?  Does  it  appear  consistent,  that 
God  should  form  a  rational  being,  give  him  a  law  for  the  regu- 
lation of  his  conduct,  annex  a  penalty  to  that  law,  threaten  the 
execution  of  its  penalty  in  case  of  transgression ;  and  when 
transgression  is  committed,  pardon  it,  restore  the  transgressor  to 
favor,  and  bestow  on  him  eternal  life  ?  Where  is  the  harmony 
of  the  divine  conduct  ?  Can  angels  discover  it  ?  Can  they  devise 
a  way  for  man's  deliverance  ?  Will  they  not  at  once  perceive 
that  it  is  of  infinitely  greater  importance  to  preserve  the  glory 
of  the  divine  nature,  than  to  save  sinners  ?  They  may  weep  for 
the  fate  of  man,  but  they  cannot  retrieve  it.  Bending  from 
their  bright  abodes  they  exclaim,  "  O  man  !  how  art  thou  fallen  ! 
Once  innocent,  now  guilty  ;  once  the  lord  of  creation,  now  the 
prisoner  of  death  ;  farewell.  Thy  salvation  ceases  forever  !" 
But  God  infinite  in  wisdom,  devised  a  scheme  for  the  salvation 
of  apostate  creatures,  which,  instead  of  obscuring,  displays  the 
divine  glory.  In  this  scheme  tliere  is.  according  to  the  scrip- 
tures, the  highest  display  of  divine  wisdom.  It  is  emphatically 
styled  "  the  wisdom  of  God."  "  In  Christ,  who  is  the  life  and 
soul  of  the  gospel,  are  hidden  all  the  treasures  of  wisdom  and 
knowledge."  This  salvation  will  appear  conspicuously  great, 
if  we  reflect  that  it  was  designed  in  eternity  by  God  himself  as 
the  greatest  of  all  his  works  ;  a  work  to  which  all  others  are  but 
subordinate  parts,  and  for  the  completion  of  which  they  were 
all  made,  arranged  and  directed.     Thus  this  salvation  appears 


CONVENTION    SERMON.  1  1  1 

great,  if  we  consider  the  evil  from  which  it  delivers ;  the  good 
which  it  bestows  ;  the  means  by  which  it  is  accomplished  ;  or 
the  display  which  it  contains  of  divine  wisdom  and  goodness. 

III.  I  now  proceed  to  show  the  unavoidable  destruction  of 
those  who  neglect  this  salvation.  This  the  apostle  more  imme- 
diately infers  from  the  greatness  of  the  salvation  neglected. 
"  How  shall  we  escape  if  we  neglect  so  great  salvation  ?"  To 
illustrate  the  proposition  now  before  us,  let  us  attend  to  the  fol- 
lowing things. 

1.  The  destruction  or  endless  punishment  of  those  who  neg- 
lect the  salvation  of  the  gospel,  will  be  unavoidable,  because  it 
will  be  just  and  reasonable. 

The  scriptures  represent  men  to  be  in  a  state  of  alienation 
from  God.  They  desire  not  the  knowledge  of  his  ways,  nor 
do  they  wish  to  submit  to  his  government.  If  they  continue  in 
this  state,  their  happiness  is  utterly  impossible.  They  only  are 
the  losers,  by  opposing  God.  He  is  all-sufficient,  independent, 
and  perfectly  happy  without  them.  He  is  under  no  obligation 
to  effect  their  salvation,  nor  have  they  any  reason  to  complain 
should  he  leave  them  to  "  reap  the  fruit  of  their  doings."  But 
God,  so  far  from  doing  this,  makes  to  them  OA'ertures  of  salva- 
tion. He  proposes  to  them  a  treaty  of  peace  and  reconciliation. 
"  God  was  in  Christ,  reconciling  the  world  unto  himself,  not 
imputing  their  trespasses  unto  them  ;  and  hath  committed  unto 
us  the  word  of  reconciliation."  Now  then  we  are  ambassadors 
for  Christ,  as  though  God  did  beseech  you  by  us ;  we  pray  you, 
in  Christ's  stead,  be  ye  reconciled  to  God."  Thus  the  self-mov- 
ing love  of  the  infinite  Jehovah  proposes  to  sinners  a  scheme  for 
their  reconciliation  and  happiness.  "  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life."  If  sinners 
then  slight,  oppose,  and  despise  the  love  of  God,  will  not  their 
destruction  be  reasonable  and  just  ?  May  it  not  with  propriety 
be  said  to  them,  "  Behold,  ye  despisers,  and  wonder  and  perish?" 
Shall  the  eternal  Son  of  God  lay  aside  the  glory  which  he  had 
before  the  world  was  ?  Shall  he  descend  to  our  dark,  sinful,  re- 
bellious world  ?  Shall  he  descend  so  low  as  to  assume  our  na- 
ture ?    Shall  he  put  himself  under  the  law  by  which  we  were 


112  CONVENTION    SERMON. 

condemned  ?  Shall  he  become  a  man  of  sorrows  and  acquainted 
with  grief?  Shall  he  be  persecuted  and  despised?  Shall  he  be 
lifted  from  the  earth,  agonize  and  die  upon  the  cross  ?  Shall  he, 
in  this  awful  situation,  pray  for  his  enemies  ?  Shall  he  be  buried  ? 
Shall  he  rise  from  the  dead  and  ascend  into  heaven,  pleading 
for  sinners  by  his  wounded  hands  and  pierced  side  ?  In  addition 
to  all  these,  shall  he  invite  sinners  by  the  ministers  of  his  word  ? 
Shall  he  admonish  them  by  his  Spirit  and  providence  ?  Shall 
the  Son  of  God  do  all  these  things  for  them  ?  And  can  they,  if 
they  neglect  him,  expect  to  escape  ?  How  perfectly  just  will  be 
their  destruction  ! 

2.  Their  destruction  will  be  unavoidable,  because  they  reject 
the  only  thing  that  can  save  them.  It  has  been  shown  in  the 
first  part  of  this  discourse,  that  men  cannot  obtain  salvation  by 
the  law.  It  has  also  been  shown  that  the  light  of  nature  is  ut- 
terly insufficient  for  this  purpose.  Universal  experience  evinces, 
that  no  merely  human  exertions  can  destroy  the  reigning  power 
of  sin.  God  in  his  infinite  mercy  has  sent  his  only  Son  to  re- 
deem and  save  his  creature  man.  In  this  God  has  displayed  the 
triumphs  of  his  wisdom.  "  For  after  that,  in  the  wisdom  of 
God,  the  world  by  wisdom  knew  not  God,  it  pleased  God  by 
the  foolishness  of  preaching,  to  save  them  that  believe."  The 
preaching  of  the  cross  is  the  great  mean  ordained  by  Heaven, 
for  the  salvation  of  mortals.  "  There  is  none  other  name  than 
that  of  Jesus,  given  under  heaven  among  men,  whereby  we  must 
be  saved."  "  He  is  the  way,  the  truth  and  the  life."  "  No 
man  can  come  unto  the  Father  but  by  him."  "  He  is  the  only 
Mediator  between  God  and  men."  Without  his  interposition, 
mercy  would  have  rested  eternally  in  the  bosom  of  God,  with 
respect  to  men,  as  well  as  with  respect  to  apostate  angels.  For 
these,  no  remedy  was  provided,  no  fountain  of  grace  was  open- 
ed. "  For  Christ  took  not  on  him  the  nature  of  angels,  but  the 
seed  of  Abraham."  If  then  sinners  will  neglect  this  distin- 
guishing goodness  of  God  ;  if  they  will  refuse  to  comply  with 
the  overtures  of  his  grace  in  Christ,  where  only  they  arc  to  be 
found,  how  can  they  escape  ?  Their  destruction  follows  as  a 
necessary  consequence  of  their  own  conduct.  They  not  only 
sin  against  the  law,  but  against  the  gospel.     Their  gailt  is  ag- 


CONVENTION    SERMON.  113 

gravated  by  a  consideration  of  the  superabounding  grace  con- 
tained in  the  gospel  which  they  neglect.  "  There  remaineth 
no  more  sacrifice  for  their  sins,  but  a  certain  fearful  looj^ing  for 
of  judgment  and  fiery  indignation  which  shall  devour  the  ad- 
versaries." "  He  that  despised  Moses'  law,  died  without  mer- 
cy. Of  how  much  sorer  punishment,  suppose  ye,  shall  he  be 
thought  worthy,  who  hath  trodden  under  foot  the  Son  of  God  ?" 
3.  The  destruction  of  those  who  neglect  the  gospel  will  be 
unavoidable,  because  God  hath  declared  it.  Had  the  scriptures 
given  us  no  farther  information  concerning  the  destruction  of 
those  who  neglect  the  gospel,  than  that  it  would  be  just  and 
right,  we  could  not  with  absolute  certainty  infer  that  it  would 
take  place.  Because  many  things  concerning  sinners  may  be 
right  and  just,  which  God  will  not  perform^  It  is  right  and 
just  that  all  men  without  exception,  as  to  their  own  personal 
demerit,  should  be  destroyed,  or  should  endure  the  penalty  of 
the  law  ;  but  this  will  not  be  the  case  ;  for  the  scripture  de- 
clares, "  He  that  believeth  shall  be  saved."  It  does  not  how- 
ever follow,  that  there  is  any  disregard  to  justice  in  saving  those 
who  believe.  Neither  on  the  other  hand  is  there  any  disregard 
to  mercy  in  destroying  those  who  disbelieve.  Their  destruction 
could  not  with  absolute  certainty  be  inferred  from  his  justice. 
But  in  an  affair  of  such  vast  importance,  God  has  not  left  us  in 
uncertainty,  but  has  given  us  the  most  clear  and  unequivocal 
information.  "  He  that  believeth  not  on  the  Son  shall  not  see 
life,  but  the  wrath  of  God  abideth  on  him."  "  These  shall  go 
away  into  everlasting  punishment."  "  Who  shall  be  punished 
with  everlasting  destruction  from  the  presence  of  the  Lord  and 
from  the  glory  of  his  power."  Passages  to  the  same  import, 
are  too  numerous  to  be  here  mentioned.  Were  there  none  but 
these,  there  would  be  ample  reason  for  the  solicitous  and  im- 
portant inquiry  in  the  text — "  How  shall  we  escape  if  we  neg- 
lect so  great  salvation  ?" 

Having  explained  the  several  things  [proposed,  I  shall  close 
the  subject  by  observing  : 

1.  First,  Since  the  gospel  is  such,  that  it  alone  reveals  and 
applies  salvation,  and  is  effectual  to  our  deliverance  from  all  evil 
15 


114  CONVENTION    SERMON. 

and  bestows  all  good ;  we  ought  to  admire  the  infinite  grace  of 
Jehovah.  This  grace  brings  salvation  which  delivers  us  from 
eternal  ruin.  In  this  salvation  are  the  riches  of  God's  grace, 
the  treasures  of  his  wisdom,  and  the  greatness  of  his  power.  If 
we  have  been  brought  by  the  Holy  Spirit  to  know  and  enjoy 
this  salvation,  let  us  continue  to  rejoice  in  it,  purifying  ourselves 
from  all  iniquity,  and  devoting  ourselves  to  Ilim  who  died  for 
us,  and  washed  us  from  our  sins  in  his  own  blood.  Let  us  re- 
member that  he  ever  liveth  to  make  intercession  for  us  ;  that  he 
will  soon  appear  the  second  time  without  sin  unto  salvation. 
Then  the  vicissitudes  of  time  will  cease  to  disturb  us  ;  the  great 
adversary  of  our  souls  will  be  bound  forever  ;  all  tears  shall  be 
wiped  from  every  eye,  we  shall  be  wholly  delivered  from  the 
bondage  of  corruption,  be  received  into  glory,  forever  to  solace 
ourselves  in  the  enjoyment  of  GOD. 

2.  Secondly,  Since  those  who  neglect  the  gospel  neglect  the 
greatest  good  and  incur  the  greatest  evil,  men  ought  above  all 
things  to  be  solicitous  about  their  salvation.  To  neglect  the 
gospel,  is  to  neglect  God  himself ;  to  abuse  his  mercy,  and  af- 
front his  justice.  In  order  to  avoid  the  imputation  of  neglect- 
ing the  gospel,  it  is  not  enough,  that  you  read  the  scriptures, 
that  you  attend  the  preached  word,  and  perform  a  regular  course 
of  religious  duties  ;  you  must  sincerely  embrace  and  love  the 
Lord  Jesus.  You  must  receive  him  as  a  Prophet  to  instruct 
you,  as  a  Priest  to  expiate  your  guilt,  and  as  a  King  to  govern 
you.  If  you  neglect  the  gospel,  you  neglect  the  only  thing  that 
can  save  you.  If  you  neglect  Jesus,  you  neglect  him  who  has 
the  power  of  death  and  life.  He  will  not  always  set  on  the 
mediatorial  throne  ;  he  will  not  always  invite  you  by  his  mercy 
and  admonish  you  by  his  Spirit.  If  you  neglect  him,  if  you  re- 
main impenitent,  he  will  execute  upon  you  the  righteous  indig- 
nation of  Jehovah.  How  dreadful  must  be  your  situation  ! 
How  will  you  escape,  when  the  Lord  Jesus  shall  be  revealed 
from  heaven,  in  flaming  fire,  taking  vengeance  on  them  that 
know  not  God  and  obey  not  the  gospel  ?  That  Jesus,  whom 
you  now  despise,  will  then  be  honored  ;  that  Jesus,  who  was 
once  crowned  with  thorns,  will  then  be  crowned  with  glory  ; 
that  Jesus,  who  was  once  dressed  in  a  robe  of  derision,  will  then 


CONVENTION    SERMON.  H5 

be  invested  with  all  the  splendors  of  Omnipotence.  He  who 
was  arraigned  at  the  bar  of  Pilate,  will  then  be  exalted  on  the 
throne  of  heaven.  How  then  can  you  neglect  him,  and  expect 
to  escape  with  impunity  ?  Despise  not  the  overtures  of  his 
mercy,  neglect  not  his  great  salvation,  but  embrace  it,  that  he 
who  will  be  your  final  Judge  may  be  your  friend,  and  receive 
you  into  his  everlasting  kingdom.  May  God  grant  that  this  may 
be  the  happy  lot  of  us  all,  through  JESUS  our  LORD.  Amen. 


A 

SERMON 

PREACHED  IN  THE 
BAPTIST  MEETING-HOUSE  IN  PROVIDENCE, 

BEFORE    THE 

FEMALE  CHARITABLE  SOCIETY, 

SEPTEMBER  21,  1802. 


A    SEEM  ON. 


THOUGH  I  HAVE  ALL  FAITH,  SO  THAT  I  COULD  REMOVE  MOUNTAINS, 
AND  HAVE  NOT  CHARITY,  I  AM  NOTHING.— 1  Corinthian.,  xiii.  2. 

Charity  is  an  exalted  virtue.  As  it  implies  love  to  God,  and 
man,  it  connects  us  with  heaven  and  earth,  and  prepares  us  for 
both.  Involving  the  most  laudable  and  vigorous  propensity  of 
our  nature,  it  is  commensurate  with  our  existence.  Charity  in 
its  full  extent  comprises  all  true  religion.  So  far  as  it  respects 
active  beneficence  to  our  fellow  creatures,it  will  cease  with  time  ; 
so  far  as  it  respects  holy  affection  to  our  creator,  it  will  glow 
with  a  flame  which  eternal  ages  cannot  extinguish.  Many  of  the 
christian  gifts  and  graces  are  limited  to  the  present  world.  No 
mansions  are  allotted  them  in  heaven,  because,  there  they  can 
have  no  exercise,  no  use,  and  no  object.  "Charity  never  faileth  ; 
but  whether  there  be  prophecies  they  shall  fail ;  whether  there 
be  tongues,  they  shall  cease  ;  whether  there  be  knowledge,  it 
shall  vanish  away."  •'  Now  abideth  faith,  hope,  charity  ;  these 
three,  but  the  greatest  of  these  is  charity.''  Faith  and  hope, 
live  and  grow  by  the  absence  and  remoteness  of  their  objects. 
These  virtues  of  course  must  be  absorbed  and  lost  in  enjoyment. 
Charity   is  greater.     Derived    from  God  and  fixed  upon  him ; 


120  SERMON  PREACHED  BEFORE  THE 

having  diffused  its  blessings  on  earth,  it  will  return  to  him,  and 
increase  forever.  This  great  virtue,  as  it  is  displayed  in  reliev- 
ing the  distressed,  is  an  extensionof  divine  love.  It  assimilates 
the  possessor  to  God  himself,  who  bestows  good  because  he  de- 
lights in  mercy.  Charity  or  love  exalts  the  soul  above  the  ma- 
levolent, angry  passions,  and  tends  to  unite  the  whole  race  of 
man  in  one  happy  fraternity.  It  disarms  hatred  of  its  poison 
and  revenge  of  its  dagger.  Genuine  charity  does  not  extend 
relief  to  the  inoffensive  only.  No,  with  a  godlike  superiority  it 
triumphs  over  malignity  itself ;  blesses  those  who  curse,does  good 
to  those  who  hate,  and  prays  for  those  who  abuse  and  persecute. 
Charity  has  the  happiness  of  man  for  its  object,  and  the  glory  of 
God  for  its  end.  It  aspires  after  immortality,  not  in  the  naked 
solitudes  of  metaphysic  faith,  nor  in  the  cloistered  retirement  of 
monkish  indolence  ;  but  in  the  practice  of  benevolence ;  in  dry- 
ing up  the  tears,  and  healing  the  wounds  of  afflicted,  unfortu- 
nate, perishing  humanity.  "  Shew  me,"  said  an  inspired  apos- 
tle, "  thy  faith  without  thy  works,  and  I  will  show  thee  my  faith 
by  my  works."  These  are  the  true,  the  only  infallible  index  of 
the  heart. — These  alone  will  stand  the  trial  in  that  tremendous 
hour  when  the  hearts  of  all  shall  be  laid  open  to  view,  and  the 
destiny  of  all  shall  be  irrevocably  fixed  by  the  impartial  judge 
of  the  universe.  Virtues  which  are  always  boasting  of  their  own 
importance,  but  never  appear  ;  modes  or"  faith  which  no  inge- 
nuity can  reduce  to  practice ;  mysteries,  which  no  intellect  can 
develope  ;  are  of  no  consequence  in  comparison  of  glowing,  ac- 
tive virtue.  Could  we  take  up  the  Alps  in  one  hand  and  the 
Andes  in  the  other,  and  plunge  them  into  the  ocean  ;  could  we 
with  Bacon  look  through  and  comprehend  all  science  ;  or  with 
Newton  unveil  the  laws  and  mechanism  of  the  universe  ;  and 
still  be  destitute  of  charity,  of  benevolent  affection  ;  we  might 
be  objects  of  terror  and  of  admiration,  but  could  not  be  the  sub- 
jects of  those  attractive  qualites  which  crown  human  nature  with 
its  highest  glory.  From  misguided  ambition,  from  obstinate 
bigotry,  or  fanatical  superstition,  we  might  give  our  bodies  to  be 
burned,  expecting,  like  the  Phoenix,  to  rise  into  life  from  our 
own  ruin  ;  but  unless  we  have  good  works  to  present  us  to  our 
heavenly  father,  we  shall  never  receive  the  transporting  bene- 


PROVIDENCE  FEMALE  CHARITABLE  SOCIETY.       121 

diction,  "  well  done,  good  and  faithful  servant,  enter  thou  into 
the  joy  of  thy  Lord."  From  viewing  the  exalted  rank  and  the 
importance  of  charity,  we  may  with  propriety  adopt  the  lan- 
guage of  our  text ; — "  Though  I  have  all  faith,  so  that  I  could 
remove  mountains  and  have  no  charity,  I  am  nothing." 

The  practice  of  charity  as  a  duty,  is  urged  upon  us  by  the 
consideration,  that  it  weakens  the  principle  of  evil  and  stength- 
ens  the  principle  of  virtue. 

Selfishness  is  the  source  of  all  moral  evil.  Mankind  consid- 
ered collectively  constitute  an  important  system  in  the  universe 
of  being.  They  are  so  connected  with  each  other,  by 
mutual  dependence,  and  the  necessity  of  mutual  aid,  that 
the  good  of  each  individual  is  essentially  involved  in  the 
good  of  the  whole.  Of  course  the  highest  common  interest 
demands  the  highest  and  chief  regard  of  each  individual.  It 
cannot  be  conceived  in  what  sin  or  moral  evil  consists,  unless  it  is 
in  that  which  contravenes  this  highest  common  interest ;  in  the 
preference  of  individual  to  public  good  and  happiness.  If  each 
individual  pursues  exclusively  his  own  welfare ;  if  he  invariably 
make  this  his  highest  object,  he  breaks  asunder  the  bond  of 
public  union  ;  and  his  conduct  tends  directly  to  introduce  dis- 
order and  misery.  His  love  of  himself  fills  him  with  ambition, 
avarice  and  cruelty.  His  heart  becomes  a  stranger  to  compas- 
sion. His  ear  is  closed  against  the  cry  of  distress.  Increase  of 
'lis  wealth  produces  an  increase  of  oppression.  With  him,  jus- 
tice, mercy  and  humanity  are  empty  names.  Fearful  of  loss  and 
^ager  of  gain,  he  indulges  a  restless  suspicion,  and  spurs  himself 
n  with  unrelenting  perseverance.  He  loads  the  victims  of  his 
^Ifishness  with  heavier  chains,  and  makes  the  lash  resound  on 
s  slave,  with  a  louder  noise.  The  love  of  himself  finally  gains 
complete  ascendency,  and  he  is  poor  in  the  midst  of  wealth. 
..mmoderate  self-love  is  the  source  of  all  the  wickednesses  and 
vices  of  mankind.  Hence  we  see  the  reason  why  avarice, 
pride,  anger,  and  revenge  are  censured  as  enormous  evils,  and 
threatened  with  the  heaviest  punishments.  Hence  also,  we  may 
see  the  true  reason  why  we  are  required  to  love  our  neighbor  as 
ourselves  ;  to  exercise  the  same  kind  of  concern  for  his  welfare 
16 


122  SERMON  PREACHED  BEFORE  THE 

as  for  our  own.  Did  all  comply  with  these  things,  society 
would  assume  an  appearance,  new  and  beautiful ;  and  each  in- 
dividual would  be  safe  and  happy  in  the  safety  and  happiness  of 
all.  It  must  surely  then  be  our  duty  to  exert  ourselves  in  be- 
neficence and  kindness.  The  principle  of  self-preservation  is  so 
powerful,  that  we  allow  it  to  degenerate  into  immoderate  self- 
affection.  Nothing  so  effectually  prevents  this  as  attention  to- 
objects  of  distress,  and  an  indulgence  of  those  dispositions  and 
actions  which  contribute  to  their  relief.  We  are  so  constituted 
as  to  be  susceptible  of  moral,  intellectual  and  corporeal  habits. 
These,  experience  evinces,  are  all  strengthened  by  a  repetition 
of  those  acts  which  produce  them.  The  practice  of  charity, 
therefore,  as  it  allows  others  a  share  in  our  affections  as  well  as 
ourselves,  destroys  self-love  ;  and  of  course  weakens  the  princi- 
ple of  evil.  From  the  same  consideration  it  appears  that  the 
practice  of  charity  strengthens  the  principle  of  virtue.  He  who 
is  governed  by  this,  steadily  aims  at  the  greatest  good,  with  a 
decided  preference  of  those  means  by  which  it  is  promoted.  He 
aims  at  human  happiness,  by  the  relief  of  human  wretchedness  ; 
and  finds  his  reward  in  the  strength  of  his  own  virtue,  and  in 
the  applause  of  his  own  conscience. 

As  an  additional  incentive  to  the  practice  of  charity,  God  has 
annexed  to  it  a  sensible  degree  of  pleasure.  This  he  has  done 
to  allure  us  to  our  duty,  by  applying  to  the  strongest  principle 
of  our  nature,  love  of  happiness.  He  has  not  left  us  to  toil  and 
labor,  wholly  from  an  expectation  of  some  distant,  future  good, 
but  has  annexed  a  proper  proportion  of  enjoyment  to  our  present 
exertions.  It  is  a  peculiar  and  distinguishing  property  of  virtu- 
ous exercises,  that  the  pleasures  they  produce,  never  terminate 
in  satiety  or  disgust.  On  the  contrary,  these  pleasures  become 
more  intense,  more  exquisite  by  indulgence,  and  instead  of  de- 
bilitating, invigorate  the  capacity  of  enjoyment.  God  has  so 
constituted  and  situated  man,  that  it  is  absolutely  out  of  his 
power  to  do  good  without  being  paid  for  it.  The  practice  of  be- 
neficence, is  his  most  sublime  happiness,  and  his  highest  inter- 
est. Virtue  always  brings  a  great  reward  with  her,  and  points 
to  a  greater.    Let  experience  speak.     Is  there  no  luxury  in  do- 


PROVIDENCE  FEMALE  CHARITABLE  SOCIETY.       123 

ing  good  ?  Is  there  no  transport  in  relieving  the  indigent  and 
distressed  ?  Do  no  thrills  of  pleasure  vibrate  through  the  heart 
in  wiping  the  tear  from  orphan  wretchedness  ?  In  the  glow  of 
compassion  for  the  unfortunate,  in  the  bestowment  of  bounty 
for  the  happiness  of  God's  creatures,  does  not  the  light  of  heav- 
en break  in  upon  the  mind,  and  the  voice  of  a  thousand  angels 
call  us  up  to  that  blessed  mansion  ? 

Passing  by  present  enjoyment  as  a  motive  to  the  practice  of 
charity,  we  may  exhibit  another  from  our  situation.  We  are  all 
connected  by  desires,  distresses  and  necessities.  All  are  more 
or  less  dependent,  from  the  sceptre  of  power,  to  rags  of  beggary. 
And  though  it  may  mortify  his  pride,  it  is  true,  "The  fur  that 
w^arms  a  monarch  warmed  a  bear."  Neither  the  fortification  of 
power ;  nor  the  splendor  of  wealth  ;  neither  the  valor  of  the 
hero,  nor  the  wisdom  of  the  sage,  can  always  guard  against 
misfortune.  Misery  that  needs  relief,  creeps  in  at  a  thousand 
avenues.  When  the  aged  building  shakes  in  the  tempest,  how 
welcome  is  the  arm  of  strength !  Disease  and  death  level  all 
human  grandeur  in  the  dust.  Our  situation  is  such,  that  it 
seems  designed  by  Deity,  to  allow  full  scope  for  the  exercise  of 
beneficence.  We  are  surrounded  with  objects  of  distress,  and 
are  constantly  liable  to  become  such  ourselves.  God  has  seen 
fit,  to  permit  much  evil  and  much  misery.  It  is  undoubtedly 
better  that  this  should  be  the  case,  than  that  such  beings  as  men 
should  not  exist.  Had  we  formed  a  world  for  ourselves,  we 
should  doubtless  have  excluded  from  it  all  suffering  and  sorrow. 
We  should  have  banished  the  triumph  of  the  tomb  and  the  ter- 
ror of  death.  We  should  have  spread  under  our  feet  a  carpet 
of  flowers,  and  stretched  over  our  heads  a  sky  forever  brighten- 
ing with  a  vernal  sun.  But  God  who  is  infinite  in  wisdom  has 
formed  for  us  a  world  in  which  we  are  liable  to  numberless  evils, 
and  has  appealed  to  the  sense  of  our  wants  to  enforce  our  duty. 
The  great  rule  of  conduct  enjoined  upon  us  by  Christianity,  is 
that  we  should  do  unto  others,  as  we  w^ould  have  them  do  unto 
us,  were  circumstances  exchanged.  This  rule  results  from  our 
depen(fcnce  and  accords  with  the  fitness  of  things.  As  it  is  an 
appeal  to  our  senses  and  our  judgment,  we  can  neither  mistake 
its  meaning  nor  its  application.     If  we  behold  others  in  distress 


124  SERMON  PREACHED  BEFORE  THE 

we  have  only  to  imagine  tlicir  situation  our  own.  Our  feelings 
will  then  speak  the  language  of  truth.  Selfishness  is  apt  offi- 
ciously to  intrude  and  persuade  us  that  our  charity  will  never  be 
repaid,  that  we  must  take  care  of  ourselves,  and  that  generosity 
to  the  poor  is  needless  profusion.  In  such  a  case  we  should 
remember,  that  we  arc  in  the  hand  of  God  ;  that  all  we  possess 
is  from  him  ;  that  he  arranges  and  controls  every  thing  con- 
cerning us,  and  that  under  his  all-comprehending  providence, 
a  breath  of  wind,  a  wave  of  the  ocean,  a  spark  of  fire,  or  the 
falling  of  a  tile,  may  ruin  all  our  enjoyments,  and  rob  us  of  all 
our  possessions.  No  man  ever  lost,  by  doing  good.  No  man 
was  ever  made  a  beggar  for  discharging  his  duty  in  obedience 
to  the  will  of  God. 

Another  motive  urging  upon  us  the  practice  of  charity  as  our 
duty,  arises  from  the  principle  of  sympathy.  From  the  consti- 
tution of  our  nature  we  can  deduce  the  will  of  our  maker,  and 
our  own  obligations.  For  surely  a  being  of  infinite  wisdom 
never  acts  in  vain ;  he  never  bestows  on  his  creatures  powers 
and  propensities,  which  are  not  designed  for  some  valuable  end. 
From  surveying  these,  from  observing  their  tendency,  and  the 
objects  to  which  they  are  adapted,  we  infer  the  design  of  their 
author.  Whatever  feelings  appear  to  be  universal  and  perma- 
nent in  our  nature,  were  undoubtedly  bestowed  for  the  increase 
of  human  happiness ;  and  ought,  under  the  direction  of  reason 
and  the  precepts  of  religion,  to  be  encouraged  and  indulged  for 
this  important  purpose.  Our  internal  constitution  is  wonderful- 
ly adapted  to  our  external  condition.  Objects  are  incessantly 
crowding  upon  our  senses,  and  rousing  into  exercise  our  propen- 
sities according  to  the  laws  of  our  nature.  On  these  alone,  can 
we  be  inspired  with  a  sense  of  duty,  and  impressed  with  the 
awful  sanctions  of  religion.  As  to  what  concerns  us  in  our  pre- 
sent state  God  does  not  operate  above  us  and  beyond  our  reach : 
He  does  not  require  us  to  act  from  incomprehensible  motives : 
He  has  not  hung  up  our  duty  between  heaven  and  earth,  but 
has  wrought  it  into  our  natures.  Though  the  divine  glory  is  the 
noblest  and  most  exalted  end  of  human  action,  yet  it  may  be 
doubted,  whether  in  most  cases  this  can  be  the  immediate  mo- 
tive to  action :    for  our  faculties  are  so  circumscribed,  that  we 


PROVIDENCE  FEMALE  CHARITABLE  SOCIETY.       125 

are  soon  lost  in  the  contemplation  of  infinite  perfection,  and 
involved  in  uncertainty  as  to  the  means  which  will  most  efiectu- 
ally  display  it.  Action  may  be  necessary  in  many  cases,  where 
reason  cannot  have  time  to  operate,  and  if  it  could,  would  never 
be  able  to  determine.  God  has  therefore  wisely  implanted 
within  us  certain  propensities  to  remind  us  of  our  duty ;  and 
applies  to  these  by  the  events  of  his  Providence  and  tlie  declara- 
tions of  his  word.  Why  does  a  generous,  magnanimous,  dis- 
interested action  inspire  us  with  pleasure,  command  our  applause, 
and  excite  our  emulation?  Why  does  the  prospect  of  affliction, 
pain  and  distress,  render  us  uneasy,  and  fill  us  with  sympathy 
and  compassion  ?  Are  not  these  things  thus  ordained  to  teach 
us  our  obligations,  and  to  rouse  us  to  those  actions  which  will 
diminish  human  calamity  and  increase  human  happiness  ?  The 
principle  of  sympathy  interests  us  in  the  sufferings  and  enjoy- 
ments of  all  animals,  especially  of  those  of  our  own  species. 
The  impulse  of  this  principle,  is  the  main-spring  of  every  effort 
to  relieve  distress  and  misery.  As  an  additional  incitement  to 
benevolence,  God  has  annexed  to  sympathy  pleasure  and  pain ; 
pleasure,  where  you  can  afford  relief,  and  pain  where  you  can- 
not. There  has  not  been  a  charitable  institution,  in  any  period 
of  time,  on  any  part  of  the  globe  which  has  not  owed  its  origin, 
progress,  and  continuance  to  sympathy.  This  principle  ranks 
among  the  highest  ornaments  of  our  nature.  Its  improvement 
is  of  so  much  importance,  that  probably  in  every  instance,  where 
we  are  sure  there  is  want  or  misery,  we  ought  to  bestow  charity, 
and  leave  the  event  to  divine  providence.  We  seem  to  be,  in- 
stinctively, so  impressed  with  the  idea,  that  a  disposition  to 
assist  the  indigent  and  unfortunate  is  a  part  of  our  nature,  that 
we  look  with  horror  on  him  who  has  no  compassion,  and  con- 
sider him  as  an  exotic,  anomalous  production.  If  we  will 
listen  to  the  voice  of  nature,  we  must  be  impelled  to  the  exercise 
of  charity  whenever  we  behold  poverty,  want,  affliction,  distress 
and  pain. 

Another  motive  to  the  exercise  of  charity  is  the  express  in- 
junction of  God  himself,  and  the  reward  he  has  promised  to 
those  who  obey. 


126  SERMON  PREACHED  BEFORE  THE 

Knowing  our  disposition  to  selfishness  in  our  present  fallen 
state,  and  our  propensity  to  become  insensible  to  the  cries  of 
misery,  he  has,  with  a  view  to  keep  alive  and  invigorate  the 
original  principles  of  our  nature,  addressed  us  in  the  authori- 
tative voice  of  revelation.  lie  has  left  virtue  in  no  quarter  un- 
supported. He  has  given  us  line  upon  line,  and  precept  on 
precept.  He  has  addressed  man  in  his  internal  constitution  ; 
in  his  external  condition  ;  and  through  his  reason  and  senses. 
"  If  thy  brother  be  waxen  poor,  then  thou  shalt  relieve  him  that 
he  may  live."  "  Thou  shalt  not  harden  thine  heart,  nor  shut 
thine  hand  against  thy  poor  brother — the  poor  shall  never  cease 
out  of  the  land,  therefore  I  command  thee."  Such  is  the  lan- 
guage of  inspiration.  God  has  promised  his  blessing  to  those 
who  exercise  charity  in  relieving  distress.  "  The  liberal  soul 
shall  be  made  fat ;" — "  he  that  hath  mercy  on  the  poor,  happy 
is  he  ;" — "  he  that  hath  a  bountiful  eye,  blessed  is  he."  "  If 
thou  draw  out  thy  soul  to  the  hungry,  and  satisfy  the  afflicted 
soul,  then  shall  thy  light  rise  in  obscurity."  Temporal  prosper- 
ity will  undoubtedly  attend  those  who  obey  the  commands  of 
God,  in  the  liberal  distribution  of  their  property,  for  the  assist- 
ance of  his  creatures.  The  rewards  of  time  however  are  small 
in  comparison  with  those  of  eternity.  Deeds  of  charity  and 
kindness  will  be  exhibited  at  the  day  of  judgment,  as  titles  to 
immortal  glory.  The  Saviour  and  Judge  will  then  address  the 
righteous.  "  Come  ye  blessed  of  my  father,  inherit  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world  ;  for  I 
was  an  hungered  and  ye  gave  me  meat ;  I  was  thirsty  and  ye 
gave  me  drink  ;  I  was  a  stranger  and  ye  took  me  in  ;  naked  and 
ye  clothed  me  ;  I  w^as  sick  and  ye  visited  me  ;  I  was  in  prison 
and  ye  came  unto  me." 

The  duty  of  charity,  or  benevolence,  is  urged  upon  us  by  the 
example  of  our  Saviour.  His  disinterested  affection,  has  added 
authority  to  obligation  and  loveliness  to  virtue.  Such  is  the 
consent  in  moral  association,  that  an  example  of  consummate 
goodness,  pervades,  assimilates  and  links  together  the  universe 
of  intelligent  beings.  All  feel  the  force  and  revere  the  majesty 
of  exemplary  active  virtue.     The  Saviour,  though  he  was  rich. 


PROVIDENCE    FEMALE    CHARITABLE    SOCIETY.  127 

yet  for  our  sakes  became  poor,  that  we  through  his  poverty 
might  be  made  rich.  Though  we  were  enemies ;  and  by  trans- 
gression had  torn  asunder  the  obhgations  of  gratitude  and  love, 
yet  so  ardent  was  his  affection,  tiiat  he  died  for  our  salvation. 
He  was  a  perfect  character.  His  love  beamed  from  the  height 
of  heaven,  and  brought  light  and  life  and  glory  to  the  sons  of 
woe.  He  disrobed  himself  of  the  splendors  of  Deity,  quitted  the 
mansions  of  bliss,  denied  himself  that  unutterable  felicity  which 
he  enjoyed  with  his  father,  veiled  himself  in  humanity,  assumed 
the  sorrows  and  infirmities  of  an  inimical  and  ruined  world.  In 
the  form  of  a  servant,  despised  and  rejected  of  men,  he  went 
about  doing  good,  instructing  the  ignorant,  relieving  the  dis- 
tressed, pardoning  the  penitent,  blessing  his  enemies,  and  ally- 
ing himself  by  the  strongest  ties  to  the  forlorn,  disconsolate  sons 
and  daughters  of  woe.  In  him  was  no  oppressive  spirit,  no  un- 
feeling heart.  His  tears  dropped  on  the  sins  of  men,  and  blotted 
them  out  forever.  Angels  bending  from  their  bright  abodes  be- 
held their  lord  in  misery,  and,  arrested  by  the  display  of  his  com- 
passion, melted  into  sympathetic  virtue.  His  love  bound  death 
in  chains,  and  strewed  the  tomb  with  flowers.  He  gave  his  life 
for  the  miserable  ;  and  when  he  bowed  his  head  on  Calvary, 
rose  into  the  splendors  of  immortal  life,  and  bade  them  follow. 
Surely  the  perfect  example  of  the  Son  of  God,  ought  to  arrest 
our  attention  and  engage  all  our  powers  in  the  cause  of  benevo- 
lence. 

It  appears  from  the  preceding  discourse  that  charity  ranks 
among  the  most  exalted  virtues  ;  that  it  adds  lustre  and  dignity 
to  human  character.  The  practice,  therefore,  of  charity  involves 
at  once  our  interest,  our  duty  and  our  happiness.  These  are 
motives  too  powerful  to  be  resisted.  They  apply  to  the  strong- 
est propensities  of  our  nature,  and  must  produce  active  benefi- 
cence, in  every  one,  whose  humanity  has  not  been  sacrificed  at 
the  shrine  of  avarice.  Hard  indeed  is  that  heart  which  cannot 
feel  for  another's  woe  !  On  this  occasion,  the  children  of  ad- 
versity and  want  solicit  your  charity.  The  sigh  of  the  discon- 
solate widow,  and  the  faltering  voice  of  age,  reach  your  ears. 
Orphan  infancy,  dropping  tears,  stretches  forth  its  little  hands  to 


128  SERMON  PREACHED  BEFORE  THE 

receive  your  bounty.  Humanity  pleads  her  own  cause,  and 
must  be  heard.  We  arc  not  convened  to  celebrate  the  subver- 
sion of  tyrants,  nor  the  triumphs  of  liberty.  These  agitate  the 
soul  with  fear,  with  terror  and  enthusiastic  triumph.  They  pre- 
sent to  our  imagination  the  confused  noise  of  battle,  fields 
bathed  in  blood,  heaps  of  slain,  the  shouts  of  the  victors,  and 
the  groans  of  the  dying.  From  these  we  retire.  We  delight 
ourselves  in  exercising  the  humane,  benevolent  feelings.  Our 
hearts  are  attracted  by  a  society,  designed  to  relieve  misery  and 
increase  happiness  ;  a  society  originating  in  benevolence,  em- 
bracing all  that  is  amiable  in  disposition,  all  that  is  ornamental 
and  attractive  in  character.  Generosity,  that  impressive  and 
commanding  virtue,  clothed  m  the  resistless  charms  of  female 
loveliness,  here  takes  her  residence.  May  her  enlivening  spirit 
breath  through  this  assembly,  and  produce  the  most  liberal  be- 
neficence. 

Let  us  remember,  that  the  motives  to  charity  are  weighty, 
and  its  rewards  ample.  By  indulging  a  disposition  to  relieve 
and  assist  our  fellow  creatures,  we  strengthen  our  own  virtue, 
and  increase  our  own  pleasures.  We  fortify  ourselves  against 
the  calamities  incident  to  our  situation,  and  cultivate  our  hu- 
manity, by  exercising  our  sympathy.  That  God  whose  we  are, 
and  to  whose  august  tribunal  we  are  amenable  for  our  conduct, 
has  laid  upon  us  the  injunctions  of  charity,  and  enforced  them 
by  the  example  of  his  own  son. 

Let  us  then,  with  cheerfulness  discharge  our  duty.  Let  us 
realize  our  affinity  to  the  whole  human  race,  and  while  we  con- 
template their  miseries,  give  the  reins  to  all  our  benevoent, 
sympathetic  feelings.  Though  God  has  permitted  sin  and  sor- 
row and  death  to  triumph  in  the  present  state  of  things,  for  the 
exercise  of  our  virtue  and  the  display  of  his  mercy,  yet  he  has 
assured  us  that  the  time  shall  arrive  when,  "  there  shall  be  no 
more  death,  neither  sorrow  nor  crying."  The  sun  of  righteous- 
ness will  then  beam  on  the  picture  of  man's  existence,  chasing 
from  it  every  cloud,  bringing  forth  all  its  beauties,  and  covering 
it  with  glory.     Benevolence  will   then  wield   her  sceptre,  and 


PROVIDENCE    FEMALE    CHARITABLE    SOCIETY.  129 

bend  all  hearts  to  her  control.  This  fair  goddess  descends  from 
the  skies  veiled  in  a  shower  of  roses.  The  gales  of  spring,  fresh 
from  the  Paradise  of  God,  hft  the  wings  of  ten  thousand  angels 
to  attend  her.  The  bending  heavens  brighten  with  her  glory, 
and  the  exulting  earth  moves  forward  to  admire  her  beauty.  At 
her  approach,  the  horrors  of  the  dungeon  vanish  ;  oppression 
drops  his  rattling  chain ;  grim  avarice  sinks  into  the  dark  re- 
cesses of  the  globe  ;  orphan  wretchedness,  and  pining  poverty 
forget  their  care,  and  smile  with  grateful  joy. 

While  we  feel  and  recognize  the  motives  and  obligations  of 
our  duty,  let  us  remember,  that  though  our  present  situation 
may  be  prosperous  and  happy,  yet  the  time  may  arrive  when 
we  shall  need  that  bounty,  which  we  are  now  called  on  to  be- 
stow. In  such  an  event  may  we  not  confidently  hope,  that  God, 
in  whose  hands  we  are,  will  pour  upon  us  in  reversion  our  deeds 
of  charity  ?  In  this  assembly,  I  behold  hearts  throbbing  with 
sensibility,  and  countenances  brightening  with  benevolence. 
Remember  that,  on  this,  as  on  all  other  occasions,  your  hu- 
manity must  be  measured  by  your  generosity.  May  all  our  ex- 
ertions engage  in  the  cause  of  benevolence.  May  that  embalm- 
ing spirit  of  sympathy,  which  was  deposited,  in  the  breast  of  the 
first  Fair,  pervade  us,  and  the  whole  world,  and  unite  us  in  one 
great,  indissoluble  and  happy  fraternity. 


17 


A 

SERMON 

PREACHED  ON  LORD'S  DAY. 

OCTOBER    1,    1812. 

AT  THE  HIGH  HILLS  OF  SANTEE, 

BEFORE    THE 

CHARLESTON  BAPTIST  ASSOCIATION, 

AT  THEIR  ANNUAL  MEETING. 


A   SERMON. 


THANKS  BE   TO  GOD,    WHO  GIVETH  US  THE  VICTORY  THROUGH  OUR  LORD 
JESUS  CHRIST.— 1  Corinthians  xv.  57. 

Sin  is  the  only  origin  of  all  evil,  natural  and  moral.  It  has 
divested  man  of  his  primitive  glory,  alienated  him  from  God, 
and  subjected  him  to  suffering  and  death.  The  divine  laws  are 
all  good,  and  in  their  nature  calculated  to  promote  and  secure 
the  highest  happiness  of  all  intelligent  beings.  Of  course,  these 
laws,  if  always  and  fully  obeyed,  would  forever  exclude  from 
the  universe,  all  sin  and  misery.  Supreme  love  to  God,  is  the 
essence  of  all  true  virtue ;  and  the  end  of  this,  is  happiness. 
The  divine  will  or  law,  is  therefore,  the  standard  of  virtue,  and 
the  rule  of  action  for  all  rational,  voluntary  agents.  These, 
therefore  may  with  certainty  calculate,  that  their  ultimate  hap- 
piness, will  be  exactly  proportionate  to  their  virtue  in  principle 
and  practice.  As  conformity  to  the  law  of  God,  produces  vir- 
tue and  happiness,  so  disconformity  to  it,  produces  sin  and  mis- 
ery. Hence,  all  evil  has  originated  in  the  mutability  and  de- 
fection of  the  creature,  and  not  in  an  insufficiency  of  divine 
benevolence ;  much  less  in  a  positive,  divine  influence.  All 
evils,  both  moral  and  physical,  are  so  many  evidences  of  the  sin 
and  degradation  of  man.  He  is  now  in  a  state  of  exile  ;  in  a  land 
of  bondage  ;  an  enemy  to  God,  and  to  himself.  All  the  evils 
of  his   troublesome,  evanescent   life,  are  comprised  in  sin  and 


134  SERMON    PREACHED    BEFORE    THE 

pain.  Tliese  he  constantly  feels.  His  soul  is  filled  with  un- 
hallowed desires,  and  with  ungovernable  appetites,  at  war  with 
his  reason  and  conscience.  Agitated  by  a  thousand  restless  ac- 
tivities, he  wanders  abroad  in  this  valley  of  desolation,  dissatis- 
fied w  ilii  the  present,  tormented  by  the  past,  and  anxious  for  the 
future.  Born  to  trouble,  he  is  a  prey  to  himself,  to  others, 
and  to  all  the  elements  of  nature.  Here  he  pines  in  poverty 
and  famine  ;  there  he  languishes  in  wealth  and  luxury  ;  there, 
under  the  reign  of  liberty,  he  rushes  into  vice  and  licentious- 
ness ;  there,  under  the  stern  sceptre  of  despotism,  he  sinks  into 
a  brute,  and  groans  under  the  iron  hand  of  oppression.  In  every 
part  of  the  globe,  through  every  period  of  life,  he  is  exposed  to 
evils  which  he  cannot  elude,  and  to  injuries  which  he  cannot 
redress.  He  perpetually  pants  after  a  hajjpiness  which  he  can- 
not find.  Every  object  in  creation,  however  alluring  to  his 
senses  and  imagination,  fades  away  under  his  touch.  For  him, 
the  privacy  of  retirement  soon  looses  its  charms  ;  public  honors 
wither  on  his  brow;  and  all  the  pomp  of  grandeur  sinks  beneath 
liim.  He  is  indeed  like  "  the  troubled  ocean,  which  cannot 
rest."  All  things  animate  and  inanimate  ;  every  hope  and  every 
joy  ;  health  and  sickness  ;  poverty  and  wealth  ;  all  \\  ithin  and 
all  without ;  every  virtue  and  every  vice  ;  all  proclaim  the 
wretchedness,  the  guilt  and  impotence  of  man.  He  takes  up 
his  life  in  sorrow,  carries  it  on  in  trouble,  and  lays  it  down  in 
death.  But  shall  he  forever  he  under  the  bondage  of  corrup- 
tion ?  Shall  the  ceaseless  flight  of  ages  serve  only  to  augment 
and  perpetuate  his  misery  ?  Shall  not  all  those  who  believe  in 
Christ,  spring  up  from  death  vigorous  and  immortal  ?  They  will 
be  more  than  conquerors  through  him  who  hath  loved  them, and 
will  triumphantly  exclaim,  "  Thanks  be  to  God  !  who  giveth  us 
the  victory,  through  our  Lord  .Tesus  Christ." 

,From  these  words,  I  shall  exhibit  the  reasons  of  the  christian's 
triumph  over  sin  and  death. 

First.  He  has  evidence  that  he  is  liberated  from  the  reigning 
power  of  sin. 

The  scriptures  represent  the  unregenerate  as  in  a  state  of 
servitude,  and  wholly  governed  by  the  principle  of  evil.  "There 


CHARLESTON    BAPTIST    ASSOCIATION.  135 

is  none  righteous,  no^,  not  one."     "  Tliere   is  none  that  under- 
standeth  ;  there  is  none  that  seeketh  after  God."      "  They  are 
all  gone  out  of  the  way  ;   they  are  together  become  unprofitable  ; 
there  is   none  that   doeth    good ;     no,  not   one."     Christ  said, 
"  Whosoever  committeth  sin,   is  the  servant    of  sin."     Every 
thought  of   the  imagination  of  man's  heart,  was  pronounced   by 
God,  to  be  evil  continually.     "  The  heart  of  the  wicked  is  fully 
set  in  him  to  do  evil."     The  Apostle  John  says,   "  The  whole 
world    lieth  in  wickedness."     The    prevalence    of  evil    in    the 
heart  of  man,  is   represented   in    Scripture,  as  a   kingdom,  as  a 
dominion,  as  a  tyranny.     Hence  the  apostle   Paul  speaks  of  sin 
as  "  reigning  unto  death."     To  those   therefore,  who   continue 
in  a  state  of  nature,  there  is  no  hope  of  salvation  and   no  cause 
of  triumph.     They  are  liable  to  receive  "the  wages  of  sin,  which 
is  death."     It  is  the  excellency  of  the  gospel,  that  it  brings  into 
the  souls  of  men,  a  principle  of   spiritual    life,   delivering  them 
from  the  bondage   of   sin,  and    inspiring  them  with    hopes    of 
future  felicity.     To  this  Christ  had  respect,  when   he  said,  "  If 
the  Son  make  you  free,  ye  shall  be  free  indeed."     To  the  same 
transit  from  the   bondage  of  sin,  Paul  had  reference,  when  he 
said,  "You  hath  he  quickened,  who  were  dead  in  trespasses  and 
sins."     He  declares,  that  they    "  were    by   nature,    children   of 
wrath  even  as  others  ;"  and   adds,     "  But  God,  who   is  rich  in 
mercy,  even  when  we  were  dead  in  sins,  hath  quickened   us  to- 
gether  with   Christ,  for  we  are   his   workmanship,  created   in 
Christ  Jesus  unto  good  works."     To  the  same    purpose  he  says 
to  the  Corinthians,  "  If  any  man  be  in  Christ,  he  is  a  new  crea- 
ture." The  real  christian  therefore,  is  one  who  has  experienced 
a  renovation  of   heart ;    who  has  the   witness  in  himself;    who 
knows  in  whom   he  has  believed,  and  rejoices  that    "  because 
Christ  lives,  he  shall  live  also."     He  realizes  what   the  apostle 
Paul  said  to  the  Romans,  "  The  spirit  itself  beareth  witness  with 
our  spirit,  that  we  are  the  children  of  God  ;  and  if  children,  then 
heirs,  heirs  of  God,  and  joint  heirs  with  Christ ;  if  so  be  that  we 
sutler  with  him,  that  we  may  be  also  glorified  together  with  him. 
The  believer  has  abundant  reason  to  triumph  over  sin  and  death, 
because  he  feels  the  power  of  Christ  in  his  heart ;   and   has  as- 
surance, by  the  earnest  of  the  spirit ;  that  he  shall  be  delivered 


136  SERMON    PREACHED   BEFORE    THE 

from  the  bondage  of  corruption,  and  no  more  be  brought  ''  into 
captivity  to  the  law  of  sin.  He  considers  natural  death  as  a 
wise  and  necessary  appointment  in  the  divine  economy.  He 
considers  the  second  death  as  the  just  punishment  of  sin,  and  is 
assured  that  on  him,  that  death  siiall  have  no  power.  The  love 
of  God  is  shed  abroad  in  his  heart,  and  while  he  feels  the  pow- 
er of  the  world  to  come,  he  exclaims  in  the  triumphant  language 
of  truth,  "  I  am  persuaded,  that  neither  death,  nor  life,  nor  an- 
gels, nor  principalities,  nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God,  which  in  Christ  Jesus 
our  Lord."  It  is  by  knowing  him  in  the  power  of  his  resurrection  ; 
it  is  by  receiving  his  testimony  ;  it  is  by  obeying  his  command ; 
that  we  can  rise  above  the  infirmity  of  our  reason  and  our  senses, 
and  possess  a  hope  full  of  ardor,  full  of  immortahty.  He  who 
has  fled  to  the  Saviour  for  refuge,  who  has  really  believed  on 
him  according  to  the  Scriptures,  can  view  sin  and  death  as  van- 
quished enemies.  He  views  death  as  the  destruction  of  all  his 
sin  and  sorrow  ;  he  stands  aloft  on  the  mountain  of  God,  and 
with  a  confidence  which  no  danger  can  shake,  and  an  ecstacy 
which  no  language  can  express,  exclaims,  "  Thanks  be  to  God, 
who  giveth  us  the  victory  through  our  Lord  Jesus  Christ." 

Secondly,  Another  reason  of  the  christian's  triumph  over  sin 
and  death  is,  the  evidence  he  has,  that  he  is  justified  through 
Christ,  and  acquitted  from  condemnation. 

Sin  is  the  only  thing  which  has  ever  rendered  men  obnoxious 
to  divine  justice,  and  exposed  them  to  punishment.  Hence  we 
can  entertain  no  hope  of  exemption  from  misery,  unless  we  are 
pardoned  by  a  special  act  of  divine  favor.  Pardon  implies  the 
remission  of  punishment  which  may  be  justly  inflicted.  Hence 
pardon  supposes  and  implies  an  acquittal  from  condemnation. 
The  believer  is  made  sensible  of  the  remission  of  his  sins,  for 
"  the  love  of  God  is  shed  abroad  in  his  heart  by  the  Holy 
Ghost."  He  is  brought  into  the  state  in  which  the  aposUe  rep- 
resents the  Corinthians,  when  they  had  embraced  the  gospel ; 
"  but  ye  are  washed  ;  but  ye  are  sanctified  ;  but  ye  are  justified 
in  the  name  of  the  Lord  Jesus,  and  by  the  spirit  of  our  God." 


CHARLESTON    BAPTIST    ASSOCIATION.  137 

The  apostle  explains  and  enforces  the  true  import  of  our  text  in 
the  words  of  the  subsequent  verse — "  The  sting  of  death  is  sin." 
That  is,  death  is  an  object  of  terror,  and  a  source  of  misery, 
from  no  consideration  except  sin.  The  reason  why  we  fear  to 
undergo  the  change  implied  in  death,  is  an  apprehension,  that 
it  will  leave  us  in  a  state  of  misery.  This  apprehension  cannot 
predominate  in  the  mind  of  him,  who  is  justified  by  Christ,  for 
he  is  assured  as  Paul  was,  that  "  to  die  is  gain,"  and  "  to  be 
absent  from  the  body,  is  to  be  present  with  the  Lord."  The 
apostle  farther  illustrates  the  meaning  of  the  text,  and  says, 
"  The  strength  of  sin  is  the  law."  That  is,  the  law  points  out 
the  nature  and  consequences  of  sin,  ascertains  its  desert,  and  de- 
nounces puhishment.  To  the  Romans  Paul  says,  "  I  had  not 
known  sin  but  by  the  law."  "  Without  the  law  sin  was  dead." 
"  I  was  alive  without  the  law."  That  is,  while  he  was  without 
a  knowledge  of  the  real  nature  of  the  law,  and  the  punishment 
it  threatened  sin,  he  entertained  hopes  of  salvation  by  the  law  ; 
"but,"  says  he,  "when  the  commandment  came"  in  its  true  im- 
port and  force,  "  sin  revived,"  it  started  up  like  a  tyrant  hold- 
ing him  in  bondage  ;  "  and  I  died."  That  is,  he  gave  up  all 
hope  of  obtaining  salvation  by  his  own  obedience  to  the  law,  and 
felt  himself  "  shut  up"  under  condemnation.  How  was  he  then 
to  be  delivered  and  justified  ?  By  the  righteousness  of  Christ. 
For  he  declares  thus  of  Christ,  "  whom  God  hath  set  forth  to 
be  a  propitiation  through  faith  in  his  blood  ;  to  declare  his 
righteousness,  that  he  might  be  just  and  the  justifier  of  him  who 
believeth  in  Jesus."  He  then  who  believes  in  Christ,  trusts  to 
his  righteousness  for  salvation,  is  pardoned,  acquitted  from  con- 
demnation, and  of  course,  can  with  propriety  triumph  over  sin 
and  death,  exclaiming  with  the  aposde,  "  Thanks  be  to  God, 
who  giveth  us  the  victory,  through  our  Lord  Jesus  Christ." 

Thirdly,  Another  reason  of  the  christian's  triumph  over  sin 
and  death,  is  the  evidence  he  has,  that  his  salvation  is  wholly  by 
the  grace  of  God. 

From  what  has  been  advanced  under  the  preceding  articles, 
it  appears,  that  he  who  is  brought  to  believe  on  Christ,  is  con- 
vinced of  the  justice  of  his  condemnation  by  the  law,  and  de- 
13 


138  SERMON  PREACHED  BEFORE  THE 

privcd   of  all   hope    of  obtaining   salvation  by  it.     Hence  he 
knows  and  realizes  that  he  is  saved  by  grace.     Grace  is  an  ex- 
ercise of  favor.     It  implies  that  the  person   to  whom  it  is  mani- 
fested, is   treated   better   than  he  has  a  right  to   demand.     It 
means  the  bestowing  of  good  where  evil  is  deserved,  and  may 
be  justly  inflicted.     Deliverance,  therefore,  from  the  sentence  of 
the  law  and  salvation  from  sin,  are  the  unmerited  gifts  of  God. 
This  reasoning  abundantly    corresponds   with    the    language  of 
scripture. — Says  Paul,  "  if  tliey  which  are  of  the  law  be  heirs, 
faith  is  made  void  and  the  promise  of  none  effect."      "  It  is  of 
faith,  that  it  might  be  by  grace,  and  if  by  grace  then  it  no  more 
of  works,  otherwise,  grace  is  no  more  grace."      "  By  grace  are 
ye  saved  through  faith,  and  that  not  of  yourselves  ;  it  is  the  gift 
of  God."     In  the  gospel  plan  of  salvation,  there  is  no  such  thing, 
as  the  blending  of  works  and  grace.     Their  nature,  and  their 
provinces  are  wholly  distinct.     "  To  him,  says  Paul,  that  work- 
eth,  is  the  reward  not  reckoned  of  grace,  but   of  debt ;    but  to 
him  that  worketh  not,  but  believeth  on   him  who  justifieth   the 
ungodly,  his  faith  is  counted  for  righteousness."     Believers  can 
say  in  the  language  of  truth,  "  Not   by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy,  he  saved  us, 
that  being  justified  by  his  grace,  we  should  be  made  heirs  ac- 
cording to  the  hope  of  eternal  life."     Thus  the  christian,  con- 
vinced from  his  own  experience  and  the  scriptures,  that  his  sal- 
vation is  by  grace,  has  no  confidence  in  himself;    but  places    it 
all  in  God.      Here  is  all  his  hope,  and  all  his  rejoicing.     For  he 
knows  that  God  is  faithful,  by  whom  he  was  called  to  the  fellow- 
ship of  his  son.     If  his  salvation  were  left  to  his  own  wavering 
resolutions,  and  feeble  efforts,  he  might  well  despair  ;  he  might 
w«ll  expect  never  to  be  free  from   the   sting  of  death  and   the 
strength  of  sin  ;    but  as  he  knows,  that  he  is  kept  by  the  power 
of  God,  he  can  with  confidence  consider  himself  as  more  than 
conqueror. 

Fourthly,  Another  reason  of  the  christian's  triumph  is,  the 
evidence  he  has  of  the  resurrection  of  Christ. 

Our  assent  to  the  truth  of  this,  is  to  be  governed,  though  not 
exclusively,  by  the  testimony  of  those  who  were  eye  witnesses. 


CHARLESTON    BAPTIST    ASSOCIATION.  139 

The  fact,  therefore,  of  Christ's  resurrection,  claims  behef  on  the 
same  ground  as  other  historical  facts.  What  then  do  we  require 
in  order  to  the  belief  of  these  ?  That  there  should  be  a  suffi- 
cient number  of  witnesses,  men  of  veracity  not  governed  by  in- 
terested motives.  In  these  respects,  the  accounts  given  by  the 
evangelists  and  apostles  carry  irresistible  conviction.  Their  con- 
duct in  asserting  the  resurrection  of  Christ,  is  utterly  unac- 
countable on  any  supposition, except  that  of  a  firm  belief,  founded 
on  the  resistless  evidence  of  their  senses.  Like  plain  honest 
men,  they  simply  declared  the  fact.  They  persisted  in  declaring 
it.  From  what  motives  did  they  act  ?  Did  they  seek  for  ease, 
or  fame,  or  wealth,  or  honor  ?  No  ;  in  asserting  the  resurrection 
of  Christ,  they  sacrificed  every  thing  usually  esteemed  among 
men.  They  exposed  themselves  to  reproach  and  persecution, 
to  poverty  and  distress.  Would  they  have  done  these  things, 
if  they  had  not  possessed  sufficient  evidence  that  Christ  had 
risen  from  the  dead  ?  The  immediate  disciples  of  Christ  did  not 
seem  to  understand  him,  when  he  repeatedly  assured  them,  that 
he  should  die,  and  that  he  should  rise  again  on  the  third  day. 
When  he  was  crucified  they  seemed  to  have  despaired  of  the 
cause  in  which  they  had  embarked.  Could  any  thing  but  the 
clearest  evidence  dispel  their  doubts,  and  revive  their  confi- 
dence ?  When  they  saw  their  master  hanging  on  the  cross,  suf- 
fering death,  the  greatest  of  all  human  calamities,  could  any 
trivial  motive,  could  any  probable  testimony,  induce  them  to 
engage  again  in  his  cause,  and  expose  themselves  to  the  ven- 
geance of  his  murderers  ?  Reason  says,  no  ;  common  sense  and 
common  experience  say,  no.  What  evidence  then  had  the 
disciples  which  convinced  them,  dispelled  their  doubts,  and  re- 
called their  hopes  ?  I  answer,  the  evidence  of  their  senses.  "To 
them,  Christ  after  his  passion,  showed  himself  alive  by  many 
infallible  proofs,  being  seen  of  them  forty  days,  and  speaking  of 
the  things  pertaining  to  the  kingdom  of  God."  The  apostle 
Paul  had  been  a  great  enemy  to  Christ  and  to  his  followers. 
He  persecuted  them  even  unto  strange  cities.  Yet  violent  and 
obstinate  as  he  was,  he  was  finally  convinced  of  his  error,  and 
became  a  zealous  supporter  of  the  resurrection  of  Christ.  He 
supposed  this  doctrine  to  be  a  fiction ;  a  doctrine  injurious  to 


140  SERMON  PREACHED  BEFORE  THE 

himself  and  his  nation.  We  may  therefore  be  assured  that  he 
did  not  embrace  it  without  the  most  impressive  evidence.  This 
evidence  he  states  thus — "  For  I  dehvered  unto  you  first  of  all, 
that  which  I  also  received,  how  that  Christ  died  for  our  sins  ; 
that  he  was  buried,  and  that  he  rose  again  the  third  day  :  and 
that  he  was  seen  of  Cephas  ;  then  of  the  twelve  ;  after  that,  he 
was  seen  of  above  five  hundred  brethren  at  once,  of  whom  the 
greater  part  remain  unto  this  present,  but  some  are  fallen  asleep  ; 
after  that  he  was  seen  of  James,  then  of  all  the  apostles ;  and 
last  of  all  he  was  seen  of  me  also."  This  account  was  written 
by  Paul,  but  a  few  years  al'ter  the  resurrection.  He  had  all  the 
means  necessary  to  produce  full  conviction,  and  he  received 
with  joy  the  doctrine  he  had  labored  to  exterminate. 

The  evidences  of  the  resurrection  have  been  transmitted  to 
us  through  the  testimony  of  relators,  and  are  as  direct  and  full 
us  the  evidences  of  any  fact  recorded  in  history.  I  am  persuad- 
ed that  no  man  who  sufficiently  and  candidly  examines  these 
evidences,  can  withhold  his  belief  of  the  resurrection  of  Christ. 
If  he  can,  he  can  disbelieve  all  history  without  exception.  The 
resurrection  of  Christ  is  the  basis  of  Christianity.  "  If  Christ 
be  not  risen,  our  faith  is  vain,  we  are  yet  in  our  sins."  "  But 
now  is  Christ  risen."  Of  course  the  christian  is  assured  that 
he  shall  be  like  him  ;  that  he  shall  be  fashioned  like  to  Christ's 
glorious  body  ;  and  that  with  him,  he  shall  live,  and  reign,  and 
triumph  forever. 

Fifthhj,  Another  reason  of  the  christian's  triumph  over  sin  and 
death,  is,  the  evidence  he  has,  that  all  mankind  shall  be  raised 
up  from  the  dead. 

For  the  knowledge  of  the  resurrection  of  the  body,  we  are 
wholly  indebted  to  divine  revelation.  Our  faith  in  this  doctrine 
rests  exclusively  on  the  testimony  of  God.  It  is  not  analogous 
to  any  known  laws  of  nature,  that  animal  bodies  once  dead, 
should  be  reorganized  and  reanimated.  These  effects,  however, 
can  be  produced  by  omnipotence,  and  require  no  greater  power 
and  wisdom  than  were  exerted  to  form  the  first  living  body. 
The  resurrection  of  the  body  is  abundantly  asserted  in  the  scrip- 
tures, particularly  in  those  of  the  New  Testament.     Christ  said, 


CHARLESTON    BAPTIST    ASSOCIATION.  141 

"The  hour  is  coming  when  all  that  are  in  their  graves,  shall  come 
forth."     The  apostle  Paul  says  thus,   "  But  now  is  Christ  risen 
from  the  dead  and  become  the  first  fruits  of  them   that  slept." 
The  first  fiuits  were  a  pledge  and   assurance  of  the  subsequent 
harvest.     In    like  manner  Christ's  resurrection  is  a  pledge  of 
the  resurrection  of  the  dead.     "  For,  as  in  Adam   all   die,  even 
so  in  Christ  shall  all  be  made  alive."       The  doctrine  of  the  re- 
surrection, constituted  a  chief  part  of  the  primitive    apostolic 
preaching.     In  the  fourth  chapter  of  the  Acts,  it  is  said  of  Peter 
and  John,  that  the  priests  and  captains  of  the   temple  were 
grieved  that  they  taught  the  people,  and  preached  through  Jesus, 
the  resurrection  of  the  dead.    In  the  eighteenth  chapter  Paul  de- 
clares to  king  Agrippa  that  the  Jews  had   accused    him  on  ac- 
count of   his  hope   of  the  resurrection  of  the  dead,  and  says, 
"  why  should  it  be  thought  a  thing  incredible  with  you,  that  God 
should  raise  the  dead  ?"     To  the  Athenians  the  same   Apostle 
preached  "  Jesus  and  the  resurrection."    To  the  Corinthians  he 
said,  "  God  hath   both  raised  up  the  Lord,  and  will  raise  us  up 
by  his  power." — There  appear  to  be  two  resurrections  spoken  of 
in  the  scriptures.     The  first  is  described  by  Paul,  thus,  "For  the 
Lord  himself  shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God,  and  the  dead 
in  Christ  shall  rise  first ;  then  we  which  are  alive  and  remain,  shall 
be  caught  up   together   with   them  in   the  clouds,  to  meet  the 
Lord  in  the  air,  and  so  shall  we  be  ever  with  the  Lord.  "John  the 
revelator  describes  the  same,  thus,  "  And  I  saw  thrones,  and 
they  sat  upon  them,  and  judgment  was  given  unto  them,  and  I 
saw  the  souls  of  them  that  were   beheaded   for   the   witness  of 
Jesus,  and  they  lived  and  reigned  with  Christ  a  thousand  years. 
But  the  rest  of  the  dead  lived  not  till  the  thousand  years  were 
ended.     This  is  the  first  resurrection.     Blessed  and  holy  is  he 
that  hath  part  in  the  first  resurrection  ;  on  such  the  second  death 
hath  no  power,  but  they  shall  be  priests  of  God,  and  of  Christ, 
and  shall  reign  with  him  a  thousand  years." — The  second   and 
general  resurrection  is  described  thus  by  Christ.     "  The  hour  is 
coming  when  all  that  are  in  the  graves  shall  hear  his  voice,  and 
shall  come  forth ;  they  that  have  done  good  unto   the  resurrec- 
tion of  life,  and  they  that  have  done  evil  unto  the  resurrection  of 


142  SERMON  PREACHED  BEEORE  THE 

damnation."  John  says,  "  I  saw  the  dead  small  and  great  stand 
before  God  :  and  the  sea  gave  up  the  dead  that  were  in  it ;  and 
death  and  hell  delivered  up  the  dead  that  were  in  them."  Thus 
it  appears  from  the  scriptures  that  all  mankind  will  be  raised 
from  the  dead.  The  resurrection  of  those  who  believe  in 
Christ,  is  taught  more  fully  in  the  scriptures,  than  the  resurrec- 
tion of  the  wicked.  The  reason  of  this  doubtless  was,  that  be- 
lievers, particularly  in  the  primitive  ages  of  the  Church,  might 
be  encouraged  to  persevere.  Paul  says  to  the  Romans, 
'"if  the  spirit  of  him  that  raised  up  Jesus  from  the  dead 
dwell  in  you,  he  shall  also  quicken  your  mortal  bodies,  by  his 
spirit  that  dwelleth  in  you."  To  the  Philippians  he  says  of 
Christ,  "  Who  shall  change  our  vile  body,  that  it  may  be  fash- 
ioned like  to  his  glorious  body."  To  the  Corinthians  he  says, 
"  As  we  have  borne  the  image  of  the  earthly  we  shall  also  bear 
the  image  of  the  heavenly."  The  christian,  then,  has  great 
reason  to  triumph  over  sin  and  death  ;  for  he  has  a  well  ground- 
ed hope  that  his  body  will  be  raised  up  from  death  freed  from 
sin,  rendered  glorious,  spiritual,  incorruptible,  and  capable  of 
endless  felicity  in  heaven. 

Sixthly,  Another  reason  of  the  christian's  triumph  is,  the  ev- 
idence he  has,  that  after  the  resurrection,  he  shall  be  admitted 
to  complete  eternal  happiness  in  heaven. 

It  is  evident  from  the  scriptures,  that  believers  immediately 
after  death,  enter  into  happiness.  Paul  said  thus,  "  for  me  to 
die,  is  gain, — I  am  in  a  straight  betwixt  two,  having  a  desire  to 
depart  and  to  be  with  Christ,  which  is  far  better."  "■  We  are 
confident  and  willing  rather  to  be  absent  from  the  body  and  to 
be  present  with  the  Lord."  The  voice  from  heaven  said  to 
John,  "  Blessed  are  the  dead  which  die  in  the  Lord  from  hence- 
forth ;"  that  is,  their  blessedness  will  commence  as  soon  as  they 
die.  The  state  which  intervenes  between  death  and  the  finaj 
judgment,  is  in  the  scriptures,  termed  Hades.  Into  this  state 
both  the  righteous  and  the  wicked  enter,  though  it  is  not  the 
final  state  of  happiness  for  the  former  nor  of  punishment  for  the 
latter.  It  was  into  this  state  that  the  soul  of  Christ  entered 
after  his  crucifixion.     The  Apostle  Peter  applies  the  words  of 


CHARLESTON    BAPTIST    ASSOCIATION.  143 

the  Psalmist  to  him,  "  Thou  wilt  not  leave  my  soul  in  hell,"  or 
hades.     Christ  by  descending  into  this  region  established  his 
power  in  it.      For  says  Paul,  "  For  this  cause  Christ   both  died 
and  rose  and  revived,  that  he  might  be  Lord  of  the  dead  and 
living."     Hence  it  follows  that  death  does  not  destroy,  nor  even 
interrupt  the  kingdom  of  Christ.     This   kingdom   reaches  for- 
ward and  is  continued  into  the  invisible  state,  and  through  that 
to  final  happiness  in  heaven.     Christ  said  thus,  "I  say  unto  thee 
that  thou  art  Peter,  and  on  this  rock  will  I  build  my  church,  and 
the  gates  of  hell  or  hades   shall  not  prevail  against  it."     What 
are  we  to  understand  by  the  gates  of  hades  ?  Undoubtedly  they 
mean  death,  because  death    lets  us  into  the  invisible  world,  the 
receptacle  of  departed  souls.     By  the  gates  of  hades  not  prevail- 
ing against  the  church  ;  we  are  to  understand  that  death  neither 
destroys  the  soul,  nor  suspends  its  power  and  enjoyments  ;     but 
only  separates  it   from  the  body  and  introduces    it  into  that 
world  which  will  continue  till  the  resurrection.     Whatever  was 
terrible  in  that  state,  has  been  removed  by  Christ.     He  has  ren- 
dered   the  path   luminous  to  all  his   followers.     Believers  will 
doubtless  enjoy  great  happiness  in  this  state  ;    but    when    their 
bodies  shall  be  raised  incorruptible,  and  be  united  to  their  souls, 
their  happiness  will  exceed  all  conception.     It  will  be  "  a  crown 
of  life,  and  an  eternal  weight  of  glory."     Just  so  sure  as  Christ 
has  died,  and  entered  the  invisible  state ;    just  so  sure  we  must 
die  and  enter  that  state  ;  just  so  sure  as  he  has  risen,  just  so  sure 
we  shall  rise  ;    just  so  sure  as   he  now  reigns  in  glory,  just  so 
sure  we  shall  reign  with  him,  for  we  shall   "  see   him  as    he  is, 
and  shall  be  like  him."     All  real  christians  who  die  in  faith  will 
be  brought  forth  from  hades  to  the  resurrection  of  life.      Christ 
who  is  their  king  and  their  judge,  will  say  unto  them,  "  come  ye 
blessed   of  my   father,  inherit  the  kingdom,  prepared  for  you, 
from  the  foundation  of  the  world."     They  will  then  take  pos- 
session of  that  inheritance  which  has  been  reserved  in  heaven 
for  them,  "  an  inheritance,  incorruptible,  undefiled,  and  that  fa- 
deth  not  away." — Thus  by  tha  light  of  scripture  we  can  trace 
the  progress  of  those  who  embrace  the  gospel,  not  only  through 
this  world,  but  through  death,  through  the  invisible  intervening 
world,  and  to  the  state  of  eternal  glory  in  heaven.     When  they 


144  SERMON  PREACHED  BEFORE  THE 

arrive  at  that  mansion,  beyond  the  reach  of  sin,  and  sorrow,  and 
pain,  and  death,  and  hell ;  with  what  ecstacy  will  they  adore 
that  power,  and  wisdom,  and  goodness,  wliich  brought  them  out 
of  all  their  tribulations,  to  a  kingdom  of  pure  delight ;  where 
sun  and  moon  and  stars  shall  fade  ;  and  the  Lord  shall  be  their 
everlasting  light,  and  their  God  and  their  glory ! 

Having  brought  into  view  the  reasons  of  the  christian's  tri- 
umph over  sin  and  death.  I  shall  now  close  the  subject  by  mak- 
ing one  genera]  remark,  and  giving  it  a  brief  illustration.  The 
remark  I  would  make  is  this — That  the  doctrines  advanced  in  the 
preceding  discourse,  are  peculiar  and  distinguishing  to  revela- 
tion ;  and  that  they  are  admirably  adapted  to  man  as  a  fallen, 
sinful  being.  Under  the  three  first  particulars,  it  was  shown 
that  the  christian  has  reason  to  triumph  over  sin  and  death, 
from  the  evidence  he  has,  that  the  reigning  power  of  sin  over 
his  heart  is  destroyed  ;  that  he  is  justified  and  acquitted  from 
condemnation,  by  the  righteousness  of  Christ ;  and  that  his  sal- 
vation is  wholly  from  the  grace  of  God.  The  writings  of  the 
ancient  philosophers,  though  professedly  designed  for  the  re- 
formation and  happiness  of  man,  contain  no  such  doctrines  as 
these.  These  are  above  all  human  wisdom.  They  apply  to  the 
heart,  which  is  the  seat  of  all  man's  wickedness.  They  are  cal- 
culated to  make  the  tree  good,  that  the  fruit  also  may  be  good. 
That  religion  can  be  of  no  real  use  to  man,  which  does  not  in- 
spire his  heart  with  good  principles.  The  first  thing  that  real 
religion  implies,  is  a  renovation  of  the  moral  temper.  If  it  did 
not  proceed  farther,  it  would  leave  man  in  despair,  as  to  final 
happiness  ;  for  he  would  feel  himself  a  sinner,  and  liable  to  suf- 
fer the  penalty  of  the  divine  law.  The  scriptures  in  the  next 
place  present  the  righteousness  of  Christ,  by  which  the  sinner  is 
justified,  accepted  and  pardoned.  His  fears  are  now  allayed  ; 
and  he  has  a  hope,  like  "  an  anchor  to  the  soul,  sure  and  sted- 
fast."  He  boasts  no  righteousness  of  his  own,  and  is  convinced 
that  his  deliverance  has  proceeded  wholly  from  the  free  grace  of 
God.  This  doctrine  is  calculated  to  humble  his  pride,  and 
make  him  place  all  his  dependence  on  God.  Such  is  the  ex- 
cellency of  the  christian  doctrine. 

Under  the  three  last  particulars  of  the  preceding  discourse  it 


CHARLESTON    BAPTIST    ASSOCIATION.  145 

was  shown,  that  the  christian  had  reason  to  triumph  over  sin 
and  death,  from  the  evidence  he  has,  that  Christ  has  risen  from 
the  dead  ;  that  all  mankind  will  be  raised,  and  that  he  shall 
finally  be  received  into  eternal  happiness  in  heaven.  These 
doctrines,  like  those  just  mentioned,  are  peculiar  to  revelation. 
Though  they  lie  more  out  of  the  reach  of  common  experience, 
because  they  are  founded  wholly  on  testimony  ;  yet  they  are 
not  less  true,  nor  less  firmly  believed  by  the  christian.  It  is  suf- 
ficient for  him,  that  they  are  contained  in  a  system  of  doctrines 
exhibiting  the  most  prominent  features  of  a  divine  original.  He 
assents  to  the  ressurrection  of  Christ,  because  he  thinks  it  at- 
tested by  a  sufficient  number  of  adequate  witnesses  ;  he  assents 
to  the  resurrection  of  the  body,  because  it  is  abundantly  asserted 
in  the  testimony  of  God.  For  the  same  reason,  he  assents  to 
the  final  happiness  of  the  believer.  It  is  not  essential  to  a  chris- 
tian, that  he  should  be  able  to  comprehend  the  manner  in  which 
theological  truths  consist;  nor  the  manner  in  which  prophecied 
events  and  facts  will  take  place.  To  all  those  things  contained 
in  the  scriptures,  beyond  human  comprehension,  the  christian 
assents  solely  on  the  testimony  of  God.  This  assent  is  denomi- 
nated faith,  and  its  full  extent  implies  a  surrender  of  the  heart 
and  intellect  to  God.  And  hence  it  is  that  so  much  importance 
is  attached  to  faith,  and  that  it  is  ranked  first  in  the  catalogue  of 
all  moral  and  divine  virtues.  The  exercise  of  faith,  is  perfectly 
reasonable  and  consistent.  For  man  in  his  present  dark,  im- 
perfect state  of  existence,  cannot  comprehend  all  the  truths 
which  it  is  essential  to  his  happiness  to  admit  and  practise. 
Hence  Paul  says,  "  Faith  is  the  substance  of  things  hoped  for." 
It  attaches  on  things  invisible  ;  it  realizes  their  existence,  so  that 
they  exert  a  governing  influence  on  the  heart  and  become  prin- 
ciples of  action.  Hence  the  apostle  says,  "  We  walk  by  faith, 
not  by  sight."  From  what  strong  and  exalted  motives  must  he 
act,  who  firmly  believes,  that  he  shall  be  raised  from  the  dead  ; 
and  that  if  he  endures  to  the  end  in  virtue,  he  shall  be  saved  ? 
The  preceding  doctrines  are  calculated  to  alleviate  the  suffer- 
ings, sorrows,  and  calamities  of  the  present  life.  Receiving, 
experiencing  and  behoving  the  truth,  we  shall  be  persuaded  that 
"  if  this  earthly  house  of  our  tabernacle  were  dissolved,  we  have 
19 


146  SERMON,    &,C. 

a  building  of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens." 

Of  what  vast  importance  then,  is  it,  that  we  embrace  the 
doctrines  contained  in  the  pages  of  inspiration  ?  Here  only, 
shall  we  find  an  unerring  directory  to  the  kingdom  of  eternal 
glory.  Here  only,  are  exhibited  motives  the  most  powerful  to 
excite  us  to  virtue,  and  to  deter  us  from  sin.  Are  there  any 
here,  whose  views  of  happiness  are  limited  to  the  present  transi- 
tory scene  ?  What  will  become  of  those  pleasures,  you  so  eager- 
ly pursue  ?  Of  those  honors  in  which  you  exult  ?  Of  those  riches 
you  amass  ?  Of  those  splendors  in  which  you  shine  ?  Can  these 
support  you  on  the  couch  of  disease,  or  in  the  hour  of  dissolu- 
tion ?  Alas  !  all,  all  will  vanish.  They  w  ill  leave  you  in  sorrow 
and  in  death.  How  much  better  to  embrace  the  gospel !  to  be 
governed  in  time  by  motives  drawn  from  eternity  !  You  will 
then  find  a  Saviour,  whose  presence  will  be  the  strength  of  your 
heart ;  whose  love  will  disarm  the  king  of  terrors  ;  whose  glory 
will  shine  through  the  gloomy  valley.  His  almighty  arm  will 
support  you  in  your  departure  from  time,  and  his  hand  will 
place  on  your  head  a  crown  of  eternal  life. 


A 

FUNERAL    SERMON 

OCCASIONED    BY    THE    DEATH    OF 

THE  REV.  JAMES  MANNING,  D.  D. 

PKESIDENT    OF    RHODE    ISLAND    COLLEGE. 

DELIVERED  IN  THE  BAPTIST  MEETING-HOUSE, 

IN  PROVIDENCE, 

July   31,  1791. 


PREFACE. 


Concerning  the  death  with  which  Adam  was  threatened, 
theologians  have  entertained  various  and  opposite  opinions. 
These,  so  far  as  I  can  recollect  from  the  course  of  my  reading, 
may  be  comprehended  in  the  following  summary. 

The  first  maintains,  that  the  threatened  death,  implied,  tem- 
poral (or  natural,)  spiritual  and  eternal  death. 

The  second,  thai  it  implied  natural  death  only. 

The  third,  that  it  implied  spiritual  death  only. 

The  fourth,  that  it  implied  annihilation. 

The  second  of  these  opinions  has,  on  the  whole,  appeard  to 
me  the  most  rational  and  consistent.  I  am  not,  however,  dis- 
posed to  be  so  rigidly  tenacious  of  my  own  sentiments,  as  to 
imagirte  I  may  not  be  in  an  error.  All  men  have  full  liberty  of 
opinion,  and  ought  to  enjoy  it  without  subjecting  themselves  to 
the  imputation  of  heresy.  For  my  own  part,  I  can  safely  say, 
that  I  have  never  been  disposed  to  confine  myself  to  the  peculiar 
tenets  of  any  sect  of  religionists  whatever.  Great  and  good 
men  have  appeared  among  all  denominations  of  christians,  and 
I  see  not  why  all  do  not  deserve  an  equal  share  of  attention  and 
regard.  My  object  has  been  to  examine  with  candor  the  senti- 
ments of  all,  and  to  receive  whatever  appeard  to  be  consistent 
with  truth. 

In  that  part  of  the  following  Sermon  to  which  objections  have 


150  PREFACE. 

been  made,  my  sole  design  was  to  investigate  the  scripture 
doctrine  of  the  origin  and  destruction  of  natural  death.  As  my 
own  conviction  obliged  me  to  dissent  from  most  of  my  brethren 
on  the  subject,  I  was  unfortunate  enough  to  incur  no  small  de- 
gree of  displeasure,  and  to  subject  myself  to  the  suspicion  of 
adopting  opinions  which  never  held  a  residence  in  my  heart,  and 
of  discarding  others  w  hich  I  fully  believed.  Many  consequences 
were  drawn,  which  by  no  means  followed  from  the  arguments 
advanced  in  the  Sermon.  I  know  not  by  what  kind  of  argu- 
mentation it  can  be  proved,  that  he  who  believes  God  annexed 
natural  death  only,  to  the  breach  of  a  positive  command  must 
b3  supposed  to  believe,  that  sin  deserves  no  other  punishment, 
or  that  man  is  not  in  a  state  of  total  depravity,  and  that  he  is 
not  wholly  dependent  on  the  favor  of  God  for  salvation.  Every 
moral  being,  as  soon  as  he  begins  to  exist  in  a  state  of  con- 
sciousness and  intelligence,  is  bound  by  moral  law,  and  cannot 
deviate  from  it  without  involving  himself  in  guilt  and  spiritual 
death.  This  death,  which  is  alienation  of  affection  fiom  God, 
exposes  the  subject  of  it  not  only  to  everlasting  ruin  by  a  ne- 
cessary consequence,  but  to  whatever  positive  punishments  the 
good  of  the  universe  may  render  it  proper  to  inflict.  Spiritual 
death  was  introduced  by  violation  of  the  moral  law  written  in 
the  heart  of  Adam,  and  took  place  before  he  had  eaten  the  for- 
bidden fruit.  The  moment  he  consented  to  violate  a  positive 
command,  he  exposed  himself  to  the  true,  proper  and  necessary 
punishment  of  sin.  Mortality  did  not,  like  spiritual  death, 
necessarily  result  from  the  violation  of  a  moral  law,  nor  from  any 
previous  fitness  and  connexion  of  things,  but  from  the  arbitra- 
ry though  wise  appointment  of  Jehovah.  The  angels  who  sinned, 
were  not  subjected  to  mortality.  Let  us  suppose  that  the  threat- 
ening of  natural  death  had  been  previously  denounced,  as  their 
punishment  for  violating  a  positive  law,  would  it  not  be  reason- 
able to  infer  that,  that  threatening  included  all  their  present 
misery  and  spiritual  death  ?  The  term  death  appears  to  me  to 
have  but  one  original  plain  meaning,  "the  loss  of  life."  In  va- 
rious parts  of  the  scriptures,  it  is  used  by  a  figure  of  speech  in 
a  sense  different  from  what  is  proper  to  it.  It  is  sometimes 
used  to  point  out  the  state  of  men  wholly  under  the  dominion 


PREFACE.  151 

of  sin,  and  sometimes,  the  misery  to  be  endured  as  the  punish- 
ment of  sin.  But  is  it  right  to  infer,  that  a  word  when  used  in 
a  sense  different  from  that  which  is  proper  to  it,  comprehends 
not  only  its  proper  meaning,  but  one  or  two  figurative  meanings  ? 
Proceeding  in  this  way,  we  violate  the  laws  of  propriety,  and 
leave  no  standard  by  which  we  can  ascertain  the  meaning  in- 
tended by  the  author. 

Some  have  supposed  that  I  viewed  the  Atonement  as  of  little 
consequence,  because  I  considered  Christ's  sufferings  no  farther 
than  they  respected  natural  death.  To  this  I  would  reply,  that 
the  subject  I  was  discussing  required  me  to  show  the  manner  in 
which  Christ  had  abolished  death,  and  not  the  manner  in  which 
he  had  rendered  the  pardon  of  sin  consistent. 

These  observations  are  suggested  with  no  other  view  than  to 
make  it  appear,  that  nothing  in  the  following  Discourse  is  so 
inconsistent  with  orthodox  divinity  as  some  have  supposed.  I 
may  be  in  an  error.  If  I  be,  possibly,  I  may  not  be  destitute 
of  companions,  even  from  among  those,  who  determine  never 
to  deviate  from  opinions  they  have  once  adopted. 

The  only  thing  really  essential  to  christian  union  is  love,  or 
benevolent  affection.  It  is  therefore,  with  me  a  fixed  principle 
to  censure  no  man,  except  for  immorality.  A  diversity  of  re- 
ligious opinions,  in  a  state  so  imperfect,  obscure  and  sinful  as 
the  present,  is  to  be  expected.  An  entire  coincidence  in  senti- 
ment, even  in  important  doctrines,  is  by  no  means  essential  to 
christian  society,  or  the  attainment  of  eternal  felicity.  How 
many  are  there  who  appear  to  have  been  subjects  of  regenera- 
tion, who  have  scarcely  an  entire,  comprehensive  view  of  one 
doctrine  in  the  Bible  ?  Will  the  gates  of  Paradise  be  barred 
against  these,  because  they  did  not  possess  the  penetrating  sagac- 
ity of  an  Edwards,  or  Hopkins  ?  Or  shall  these  great  theological 
champions  engross  heaven,  and  shout  hallelujahs  from  its  walls, 
while  a  Priestly,  a  Price,  and  a  Winchester,  merely  for  differ- 
ence in  opinion,  though  pre-eminent  in  virtue,  must  sink  into 
the  regions  of  darkness  and  pain  ?  I  cannot  induce  myself  to 
repose  so  small  a  share  of  confidence  in  the  mercy  of  God,  as  to 
imagine,  he  will  not  pardon  all  the  sincere  errors  of  his  crea- 
tures.    All  men  are  capable  of  the  same  moral  temper,  but  not 


153  PREFACE. 

of  the  same  intellectual  views,  enjoyments,  and  acquisitions. 
Deity,  benevolent  in  all  his  designs,  and  glorious  in  all  his 
works,  has  exhibited  a  variety  in  the  capacities  of  men,  not  less 
beautiful,  not  less  harmonious  and  useful  than  that  which  he 
has  exhibited  in  the  productions  of  nature.  Perfect  union  in 
opinion  and  belief  will  not  take  place,  till  all  men  possess,  not 
only  the  same  kind  of  temper,  but  the  same  degree  of  capacity. 
Candor  and  forbearance  ought  always  to  mark  the  character  of 
christians.  Nothing  derogates  more  from  their  true  dignity 
than  to  censure  or  neglect  others  for  difference  of  sentiment,  es- 
pecially when  they  consider,  that  "  the  ways  of  God  are  past 
finding  out"  to  perfection. 

J.  M. 
R.  I  College,  June  23,  1796. 


A    PUi\ERAL    SEEMON. 


THE  LAST  EXEMY  THAT  SHALL  BE  DESTROYED,  IS  DEATH.— 1  Cor.  xv.  26. 

That  period  which  terminates  human  hfe  is  truly  solemn  and 
important.  Solemn,  because  it  crumbles  us  to  dust ;  im- 
portant, because  it  determines  our  fate  for  eternity.  Death 
divests  us  of  all  our  splendor,  and  robs  us  of  all  our  en- 
joyments. A  near  view  of  the  gloomy  vale  in  which  he  reigns, 
freezes  our  spirits,  and  startles  us  with  horror.  We  look  at  the 
pale  vault  of  skulls,  and  weep  for  the  fate  of  man.  We  behold 
his  awful  enemy,  the  king  of  terrors,  reigning  over  him  with 
silent  but  expressive  triumph.  The  circumstances  with  which 
death  is  attended,  are  peculiarly  shocking  to  humanity.  The 
ghastly  countenance,  the  convulsive  struggle,  the  expiring 
groan,  the  total  ina'^tivity,  the  opening  grave,  the  descend- 
ing coffin ;  these  damp  our  spirits,  check  our  presump- 
tion ;  they  solemnize  our  cheerful  passions  ;  they  arrest  our  at- 
tention ;  they  place  eternity  before  us  ;  they  plant  our  paths 
with  terror,  and  invest  us  with  a  melancholy  gloom.  Death,  the 
best  men  contemplate  with  an  awful  solemnity  of  soul.  Said 
David,  "  my  flesh  and  my  heart  faileth,  but  God  is  the  strength 
of  my  heart."  Psal.  Ixxiii,  2 — 6.  Said  a  kingof  Judah,  "in  the 
cutting  off  my  days,  I  shall  go  to  the  gates  of  the  grave.  I  am 
deprived  of  the  residue  of  my  years.  I  shall  not  see  the  Lord 
in  the  land  of  the  living  ;  I  shall  behold  man  no  more,  with  the 
inhabitants  of  the  earth."  Is.  xxxviii,  10,  11.  To  us,  indeed, 
death  is  clothed  in  terror.  We  consider  him  as  our  enemy, 
20 


154  FUNERAL    SERMON. 

whellicr  we  contemplate  him  as  separating  soul  and  body  by 
painful  agonies,  as  tearing  us  from  the  world,  or  entering  us  on 
the  undiscovered  regions  of  eternity.  Such  is  our  condition  in 
the  present  state  of  existence,  such  are  our  connexions  and  de- 
pendencies, so  imperfect  is  our  knowledge  of  futurity,  so  inade- 
quate are  our  conceptions  of  the  great  plan  of  divine  adminis- 
tration, that  even  if  death  were  in  reality  our  greatest  friend,  yet 
we  cannot  avoid  considering  him  as  our  greatest  enemy.  At 
the  very  sound  of  death,  nature  startles  with  alarm.  The  au- 
thority of  reason,  and  the  fortitude  of  philosophy,  are  lost  in 
our  innate  fears  of  dissolution.  Our  timorousness  adds  to  our 
misery  ;  it  throws  a  gloom  over  our  expiring  moments,  and 
sharpens  the  sting  of  death. 

We  stand  on  "  the  isthmus  of  a  middle  state."  If  we  look 
back,  we  behold  nothing  but  the  black  gulf  of  non-existence  ; 
if  we  look  forward,  we  see  the  interminable  ocean  of  eternity. 
The  waves  are  constantly  rolling  against  us  and  threatening  to 
overwhelm  us.  The  foundation  trembles  beneath  our  feet.  To 
go  back,  we  shudder  ;  to  go  forward,  we  fear  and  tremble.  We 
therefore  cling  to  our  present  possession  ;  we  maintain  the 
contest  as  long  as  possible.  Man  has  in  this  world  no  perma- 
nent residence.  Enemies  on  all  sides  arm  themselves  against 
him,  to  drive  him  into  eternity.  Poverty  and  want  surround 
him  ;  misfortune  stretches  over  him  her  iron  hand  ;  sorrows  and 
grief  oppress  him  ;  disease  and  infirmity  attack  him.  But  ex- 
posed as  man  is,  forlorn  and  wretched  in  himself  and  in  his  con- 
dition, yet  to  fill  up  the  cup  of  his  woe,  he  must  struggle  with 
death  !  liable  every  moment  to  be  rushed  into  eternity  !  death 
thou  considerest  as  thine  enemy  ;  well,  let  him  be  thine  enemy. 
Submit.  But  cease  to  weep,  for  victory  is  thine. 

We  see  man  rise  into  life  ;  we  watch  his  progress  through  it. 
We  behold  him  smiling  in  the  bloom  and  sprightliness  of  youth, 
exulting  in  the  splendor  and  vigor  of  manhood,  crowned  with 
the  wisdom  and  clothed  with  the  dignity  of  age.  We  mark 
his  decline  ;  we  follow  him  to  the  tomb  ;  but  unassisted  by  reve- 
lation, we  can  follow  him  no  farther.  Nature  here  leaves  us 
enveloped  hi  midnight  darkness.  An  awful  shade  hangs  over 
the  region  of  death.     The  man  is  bound   and  confined  in  the 


FUNERAL    SERMON.  155 

prison  of  his  enemy.  We  may  weep  for  his  fate,  but  we  can- 
not assist  him  ;  we  cannot  release  him.  Human  ability  can  find 
no  way  for  his  deliverance.  But  shall  he  never  be  delivered  ? 
Alas  !  Shall  we  forever  weep  over  his  ruins  ?  Shall  the  great 
enemy  forever  hold  the  man  under  his  pale  dominion  ?  Whither 

shall  we  fly  for  assistance  ?     Shall  we  find  no  consolation  ? 

"  Thanks  be  to  God,  who  giveth  us  the  victory."  But  how 
does  he  give  it  ?  "  Through  our  Lord  Jesus  Christ,  who  hath 
abolished  death,  and  hath  brought  life  and  immortality  to  light." 
Though  death  establish  an  universal  empire  on  the  ruins  of  hu- 
manity, yet  that  empire  shall  be  subverted  ;  though  he  bind 
man  in  prison,  yet  Christ  opens  "  the  prison  doors  to  those  that 
are  bound  ;"  though  he  be  our  enemy,  our  most  formidable 
enemy,  yet  he  is  our  last  enemy,  and  shall  be  destroyed ;  for 
thus  saith  the  text,  "  The  last  enemy  that  shall  be  destroyed  is 
death." 

I.  In  what  respects  does  death  appear  to  be  our  enemy  ? 

II.  How  shall  he  be  destroyed  ? 

III.  What  the  consequences  of  his  destruction  ? 

I.  In  what  respects  does  death  appear  to  be  our  enemy  ?  He 
appears  our  enemy,  because  he  effects  the  disunion  of  soul  and 
body.  Between  them  the  established  connexion  is  mutually 
strong  and  delightsome.  Hence  Paul  says,  "  no  man  ever  hated 
his  own  body."  Eph.  v.  29.  He  loves  to  procure  it  nourish- 
ment, to  afford  it  the  proper  means  of  exercise,  and  to  indulge 
it  in  tranquility.  A  flood  of  health,  while  it  invigorates  the 
body,  enlivens  and  accelerates  the  mind.  Sickness,  while  it 
emaciates  the  former,  depresses  the  latter.  The  disorders  of 
the  mind  have  no  less  effect  on  the  body.  Mutual  sympathy 
takes  place  between  them.  They  are  intimate  companions. 
They  alleviate  their  sorrows  and  heighten  their  joys,  by  recipro- 
cal participation.  Though  the  soul  possesses  powers  which 
evince  her  capacity  of  separate  subsistence,  and  mark  her  desti- 
nation for  immortality  ;  yet,  as  she  is  in  the  embryo  of  her  ex- 
istence, as  she  knows  not  what  awful  scenes  of  glory  or  terror 
may  lie  before  her  ;    she  is  reluctant  to  have  her  present  con- 


156  FUNERAL    SERMON. 

ncxion  with  the  body  dissolved.  Notwithstanding  the  authori- 
tative voice  of  revelation,  the  soul,  surrounded  with  native  fears, 
feels  uncertain  w^hether  she  shall  depart  to  lodge  in  a  prison  of 
misery,  to  exult  in  a  mansion  of  joy,  or  to  roam  unguided 
through  the  vast  amplitude  of  the  universe.  As  the  soul,  in- 
volved in  uncertainty  with  respect  to  futurity,  is  unwilling  to 
quit  her  present  station  ;  as  she  is  in  so  great  a  degree  delighted 
in  her  present  union  with  tiie  body,  as  to  prefer  it  to  a  dislodge- 
ment  into  eternity  ;  death,  which  dissolves  that  union,  is  viewed 
as  the  enemy  of  man.  Death  frightens  us  with  terror,  and 
wrings  us  with  agony.  Nature  herself  teaches  us  to  consider 
that  which  produces  pain  and  misery,  as  our  enemy.  Could  we 
in  the  twinkling  of  an  eye  be  snatched  into  incorruptibility, 
without  the  struggles  of  dissolution,  death  could  not  reach  us 
with  his  sting ;  he  could  not  be  viewed  as  our  enemy,  because 
he  could  have  lU)  power,  and  consequently  could  not  bow  us  to 
his  dominion.  But  while  we  are  clothed  with  mortality,  we 
must  be  exposed  to  his  attacks.  Sin  has  divested  us  of  our 
armor,  and  exposed  us  to  our  enemy.  The  soul  when  attacked 
yields  with  reluctancy.  She  maintains  the  contest  with  the 
king  of  terrors,  when  he  surrounds  her  with  all  his  army  of  dis- 
ease and  pain.  At  length,  disabled  by  repeated  assaults,  she 
quits  her  garrison,  and  reverts  to  her  great  original.  The  body 
is  now  subjected,  and  left  to  devouring  death.  The  great  enemy 
is  now  victorious.  He  reigns,  he  triumphs  over  man  ; — man, 
once  Lord  of  creation,  now  the  prisoner  of  death.  He  stiffens 
the  mortal,  and  buries  him  in  the  dust.  There  he  crumbles  his 
sinews,  there  he  moulders  his  bones,  and  riots  on  his  marrow. 
Thus  death,  as  he  tears  asunder  soul  and  body  by  painful  strug- 
gles, and  reduces  the  latter  to  the  dust,  is  viewed  as  the  enemy 
of  man. 

2.  Death  appears  to  be  an  enemy,  because  he  cuts  the  ten- 
derest  ties  of  nature  and  friendship.  Our  connexions,  both  do- 
mestic and  social,  are  sources  of  the  highest  temporal  happiness. 
Without  them,  existence  would  scarcely  be  desirable.  But  does 
not  death  dissolve  them  all  ?  Miserable  indeed  must  be  that  man 
who  is  deprived  of  friends,  secluded  society,  and  doomed  to 
perpetual  solitude.     Imagine  to  yourselves  some  unhappy  mor- 


FUNEKAL    SERMON.  157 

tal  bereft  of  all  connexions  in  society.     Dejected  with  mclan- 
cholly,  alone,  he  wanders  amidst  the  rough  scenes  of  nature  in 
the  solitary  wild,  where  scarce  the  savage  foot  has  trod.     He 
stops.     He  leans  on  the  rock,  where  the  stream  gushes  its  mur- 
murs from  the  caverned  mountains.     He  thinks  of  his  friends, 
his  once-loved  friends,  cut  down  by  death  ;  all  hurried  from  the 
world  ;  he  only  left  disconsolate,  to  bear  their  name,  and  mourn 
their  fate.     The  recollection  breaks  his  heart.     The  tear  drops, 
— "  O  death,  my  greatest  enemy  !  why  to  me  so  cruel !  O  wing 
a  dart,  and  snatch  me  from  the  world.     Give  me  to  my  friends." 
This  enemy  calls  us  to  the  greatest  sacrifices.     He  rushes  into 
our  families ;  tears  away  our  parents,  brothers,  sisters,  children. 
He   throws  a  dismal   veil   over  all  the  objects   of  our  delight. 
Our  hearts  swell  with  softest  grief,  our  eyes  float  in  feeling  tears. 
The  voice  of  woe  sighs  through  our  mansions.     The  last  enemy 
is  an  universal  enemy.     Wide  is  the  field  of  his  ravages ;  pro- 
miscuous and  dreadful  his  carnage.     With  a  merciless  hand  he 
crumbles  all  in  ruin,  from  the  blooming  babe  to  the  man  of  snowy 
locks.     With  an  impartial  hand,  he  lays  in  dust  the  haughty 
master  and  the  cringing  slave,  the  empurpled  m'onarch  and  the 
tattered  beggar.     He  unnerves  the  arm  of  strength,  and  withers 
the  bloom  of  beauty.     He  destroys  the  most  specious  titles,  the 
most  delicious  life,  and  the  most  dazzling  grandeur.     Mortal 
man  !  look  at  thine   enemy  ;    thy   coffin,  thy  grave ;  thyself,  a 
ghastly  sheeted  corpse  ;  cast  thine  eye  on  the  dominions  of  death  ! 
What  seest  thou  ?    Does  not  thy  blood  freeze  ?  Does  not  thy 
hair  rise,  and  stiffen  on  thy  head?  Dark,  lonely,  silent,  is  the 
house   of  death.      There   the  memory  of  past  joys  can  never 
come ;    no  mirth   there   cheers  the  gloomy  mansion.     Ghastly 
and  frightful  the  pale  inhabitants.     Here  are  the  victories,  here 
the  spoils,  here  the  trophies  of  our  enemy.     Man  may  rise  high 
in  honor,  he  may  be  surrounded  with  the  guards,  and  invested 
with  the  pomp  of  royalty  ;  his  elevation  may  secure  the  submis- 
sion, and  excite  the  admiration,  of  his  fellow  mortals  ;  but,  when 
death  arrives,  all  these   circumstances  serve  only  to  render  his 
victory  more   complete,  and  the  ruin  more  extensive.     Though 
the  monarch,  in  the  days  of  his  prosperity,  may  defy  the  powers 
of  earth ;  yet,  when  the  king  of  terror  comes,  his  heart  will  fail, 


158  FUNERAL    SERMON. 

his   throne   will   totter,   his   crown  will  slide  from  liis  brow,  and 
his  sceptre  will  droj)  from  his  hiuid. 

3.  IJcath  appears  our  enemy,  because  he  strips  us  of  all  our 
enjoyments,  lliches,  iionors,  pleasures  ;  these  must  be  reduced 
to  the  shroud  in  which  we  must  soon  be  buried.  If  we  are  de- 
lighted with  breathing  tlie  air,  and  beholding  the  light  of  heaven  ; 
if  we  are  delighted  with  the  bounties  of  God's  providence  ;  if 
we  are  charmed  with  the  grandeur  and  beauty  of  creation  ; 
death  nmst  be  considered  as  our  enemy.  He  presses  the  lungs, 
that  they  cannot  rise  ;  he  withers  the  eye,  that  it  cannot  see  ;  he 
dulls  the  ear,  that  it  cannot  hear  ;  and  stiffens  the  senses,  that 
we  cannot  feel. 

4.  He  is  our  enemy,  because  he  is  arrayed  in  terror.  "  The 
sting  of  death,"  says  Paul,  "  is  sin."  'Tis  this  that  gives  him  all 
his  power  ;  'tis  this  that  exposes  us  to  his  attacks,  A  sense  of 
sin  loads  the  mind  with  guilt,  and  penetrates  it  with  a  fearful 
sense  of  judgment.  The  most  natural  idea  that  occurs,  in  a 
near  view  of  death  is,  that  the  soul  immediately  after  its  disun- 
ion with  the  body,  must  appear  before  the  great  Judge  of  the 
universe.  She  shudders  at  the  thought ;  but  death  hurries  her 
away  prepared  or  unprepared.  Tears,  and  gioans,  and  sighs 
may  plead,  but  all  in  vain.  No  stop,  no  delay,  no  discharge. 
Go  we  must,  lodge  we  must  in  the  house  of  death.  This  enemy 
is  truly  terrible.  When  he  separates  soul  and  body,  agony  and 
pain  are  liis  attendants.  When  he  brings  us  to  the  bourne  of 
life,  and  the  soul  with  an  exploring  eye  looks  all  around  for  as- 
sistance, he  saddens  us  with  grief,  by  bringing  to  view  the  ob- 
jects of  delight,  which  we  must  now  leave  forever.  We  look 
back  with  regret,  we  look  forward  with  amazement.  Death 
encircles  us  with  terror.  Creation  fades  on  the  sight ;  the  aw- 
ful veil,  thrown  over  futurity,  begins  to  draw  back.  Our.  spirits 
shrink.  Death  pities  us  not.  He  hurries  us  forward.  Alas  ! 
how  melancholy  the  thought,  that  we  must  be  forced  by  this 
enemy  from  all  the  scenes  of  life,  to  dwell  with  the  sheeted 
dead  !  The  places  which  now  know  us,  will  soon  know  us  no 
more  forever.  To  us  the  sun  will  soon  cease  to  rise  ;  to  us  the 
seasons  will  cease  to  return  with  their  grateful  vicissitudes. 

5.  Death  appears  our  enemy,  if  we  consider  him  as  the  off- 


FUNERAL    SERMON.  159 

spring  of  sin.  Paul  says,  that  ''  by  sin,  death  entered  into  the 
world,  and  passed  upon  all  men,  for  that  all  have  sinned." 
This  enemy  has  reigned  over  the  whole  family  of  man.  He 
has  used  all  the  elements  of  nature  to  pour  the  punishment  of 
our  sin  on  man.  Many  a  mortal  has  he  lodged  in  the  bed  of  the 
great  deep  ;  many  has  he  consumed  with  flames  ;  millions  has 
he  crushed  in  the  jaws  of  earthquakes  :  millions  has  he  de- 
stroyed by  the  violence  of  tempests.  This  enemy  lurks  all 
around  us,  in  the  earth,  in  air,  in  sea,  in  fire,  in  our  food  ;  nay, 
in  ourselves.  Thus  death  appears  to  be  our  enemy,  whether 
we  consider  him  as  destroying  the  body,  taking  away  our  rela- 
tions, stripping  us  of  all  our  enjoyments  arming  himself  with 
terrors,  and  punishing  us  for  our  sins  with  disease  and 
all  the  elements  of  nature.  Numerous  indeed  are  the  ene- 
mies we  have  to  encounter,  sickness,  pain,  disappointment, 
poverty  and  want ;  but  the  greatest  enemy  which  none  can 
withstand,  is  death.  And  yet,  formidable  as  he  is,  complete 
as  his  victory  appears,  we  have  the  joyful,  solemn  news  to  de- 
clare, '•'  this  enemy  shall  be  destroyed."  The  text  styles  him 
the  last  enemy.  Yet  we  shall  obtain  the  victory.  The  devil 
was  man's  first  enemy,  and  death  is  his  last.  Both  shall  be  de- 
stroyed. Christ  "  hath  abolished  death  ;"  he  was  manifest  in 
the  flesh,  '•'  that  through  death  he  might  destroy  him  who  had 
the  power  of  death,  that  is  the  devil."  Christ  has  struck  the 
blow  which  will  complete  the  victory,  in  the  destruction  of 
death. 

II.  But  how  shall  death  be  destroyed  ? 

That  we  may  ansvi'er  this  question  with  perspicuity,  it  is  ne- 
cessary to  ascertain  what  is  implied  in  the  word  death,  as  used  in 
our  text.  Paul,  while  treating  of  the  resurrection,  that  he  might 
with  the  greater  plainness  shew  how  it  should  be  efl'ected,  in- 
forms us  how  man  became  subject  to  mortality.  He  institutes 
a  comparison  between  Adam  and  Christ ;  opposes  the  death 
introduced  by  the  first,  to  the  life  restored  by  the  last.  "  By 
man,"  says  he,  "  came  death  ;  by  man  came  also  the  resurrec- 
tion of  the  dead."  That  is,  as  Adam  subjected  man  to  death, 
so  Christ  restored  him  to  life.     •■  For  as  in  Adam  all  die,  even 


160  FUNEKAL    SERMON. 

SO  ill  Christ  shall  all  be  made  alive.''  In  these  passages,  Paul 
speaks  simply  of  the  resuscitation  of  the  body.  It  is  fully  evi- 
dent, that  as  to  restoration  from  death,  all  men  gain  in  Christ 
what  they  lost  in  Adam  ;  because  the  argumentation,  in  the 
verses  preceding  our  text,  evinces  that  Christ  abolished  that 
death  which  Adam  incurred.  Let  us  examine.  "  In  the  day 
that  thou  eatcst  thereof,  thou  shalt  surely  die  ;"  "  or  dying,  thou 
shalt  die  ;"  or,  as  some  of  the  Hebrews  translate  it,  "  you  shall 
then  begin  to  be  mortal."  This  sentence  has  been  explained 
by  many  as  including  not  only  natural,  but  what  divines  term 
spiritual  death.  This  death,  we  are  told,  consists  in  "  separa- 
tion from  God  ;"  an  entire  inability  to  perform  holy  exercises, 
an  entire  destitution  of  holiness.  It  consists  in  sin,  in  opposi- 
tion of  heart  to  God.  That  all  mankind  are  in  such  a  state  of 
insensibility  to  divine  things,  that  they  may  be  said  to  be  dead 
in  sin,  to  have  a  spiritual  death,  we  readily  acknowledge.  But 
that  spiritual  death  was  threatened  as  the  punishment  of  eating 
the  forbidden  fruit,  is  not  evident,  either  from  scripture  or  reas- 
on. We  readily  grant,  that  spiritual  death  came  on  man  as  the 
unavoidable  consequence  of  violating  a  moral  law,  but  not  as 
the  threatened  punishment  of  the  first  transgression. 

1.  Such  is  the  nature  of  God,  that  his  predictions  must  have 
their  accomplishment.  In  him  there  is  "no  variableness,  neither 
shadow  of  turning."  He  will  not  therefore  threaten  a  punish- 
ment, to  be  inflicted  in  certain  circumstances,  and  not  inflict 
that  punishment  when  the  specified  circumstances  concur ; 
neither  will  he  threaten  one  punishment,  and  instead  of  that  in- 
flict another.  To  Adam  God  said,  "  in  the  day  thou  eatest 
thereof,  thou  shalt  surely  die."  Adam  ate  ;  Adam  died.  The 
same  death  which  God  threatened,  he  inflicted.  "  Dust  thou 
art,"  said  God,  "  and  unto  dust  shalt  thou  return."  This  is  a 
plain  explanation  of  the  death  denounced,  as  the  punishment  of 
transgression.  The  Justice  of  God  immediately  trod  upon  the 
heels  of  the  transgressor. 

2.  The  nature  and  state  of  Adam  were  such,  that  it  is  by  no 
means  probable,  that  spiritual  death  was  threatened  him  as  the 
punishment  of  his  disobedience.  "  Let  the  earth,"  said  God, 
"  bring  forth  the  living  creature."  Gen.  i.  24.      "  God  formed 


»  FUM.RAL    SERMON.  161 

man  of  the  dust  of  the  ground,  and  breathed  into  him  the  breath 
of  hfe,  and  he  became  a  living  soul."  Gen.  ii.  7.  The  word 
translated  creature  in  the  first  and  soul  in  the  last,  of  these 
passages,  is  the  same  in  the  original.  Man  became  a  living  crea- 
ture ;  the  punishment  of  his  transgression  was,  then,  that  he 
should  become  a  dead  creature.  Adam  did  become  a  dead 
creature  ;  for  the  scripture  says,  that  he  lived  "  nine  hundred 
and  thirty-nine  years,  and  he  died."  We  are  not  informed  (hat 
he  died  any  other  death,  either  before  or  after  the  breath  of  the 
Lord  left  his  body.  As  he  was  created  in  the  image  of  his 
Maker,  he  was  happy  in  his  existence.  His  paths  were  strewed 
with  flowers.  He  rejoiced  in  the  beauties  of  creation,  and  ex- 
ulted in  the  smiles  of  his  God.  It  does  not  appear  that  he  knew 
any  distinction  between  soul  and  body,  natural  life  and  spiritual 
life.  He  knew  simply  that  he  was  a  being,  a  living  being. 
Thus  said  Paul,  "  the  first  man  Adam  was  made  a  living  soul,  or 
creature.  He  was  just  waked  from  the  dust ;  he  knew  that  he 
had  existence  ;  he  knew^  that  he  w^as  happy  in  that  existence. 
If  he  did  not  know  these  things,  the  wisdom  of  God  would  be 
greatly  impeached  in  denouncing  death  as  the  punishment  of 
transgression.  The  prospect,  therefore,  of  losing  existence 
would  be  a  pow-erful  incitement  to  obedience.  The  first  Adam, 
the  first  living  soul  or  creature  was  natural.  So  says  Paul,  "that 
was  not  first  which  is  spiritual,  but  that  which  is  natural." 
"The  first  man,"  or  living  soul,  "  was  of  the  earth,"  and  the 
sentence  passed  upon  him  was  that  he  should  revert  to  the 
earth. 

3.  A  threatening  against  Adam  implying  spiritual  death,  would 
have  contravened  the  ends  to  be  attained  by  the  infliction  of 
punishment.  These  are  either  the  reformation  of  the  transgres- 
sor, the  determent  of  others  from  the  commission  of  crimes,  or 
the  satisfaction  of  justice.  Spiritual  death  would  be  so  far  from 
reforming,  that  it  would  render  the  transgressor  more  disobedi- 
ent ;  because  the  death  consists  in  the  influence  of  sin  on  the 
heart.  Such  a  punishment,  instead  of  satisfying,  would  increase 
the  demands  of  justice  ;  because  as  it  would  render  the  trans- 
gressor more  sinful,  it  would  render  him  more  guilty.  Such  a 
punishment  could  not  deter  others  from  the  commission  of 
21 


162  FUNKRAL    SERMON.  • 

Climes,  because  there  were  no  others.  If,  then,  neither  of  the 
ends  of  punishment  could  he  attained  by  the  intiiction  of  spirit- 
ual death  ;  most  surely  a  God  of  infinite  wisdom  never  would 
have  threatened  that  death  as  a  i)unishmcnt. 

4.  Tiic  implication  of  spiritual  death  in  the  threatening,  would 
have  rendered  the  punishment  perfectly  agreeable  to  Adam,  after 
his  transgression.*  A  sinner  chooses  to  be  a  sinner.  He  de- 
lights in  alienation  of  heart  from  God,  and  "will  not  come  to 
the  light,  lest  his  deeds  should  be  reproved."  Had  God  threat- 
ened spiritual  death,  the  sense  of  his  threatening  would  have 
been  thus:  ''If  you  sin,  you  shall  be  a  sinner."  This  appears 
to  make  the  unavoidable  consequence,  the  arbitrary  punishment 
of  sin. 

5.  Had  spiritual  death  been  implied  in  the  punishment  de- 
nounced against  Adam,  man's  salvation,  on  the  present  consti- 
tution of  redemption,  could  not  have  been  effected.  Man,  by 
suffering  spiritual  death,  could  not  satisfy  divine  justice,  because 
the  more  he  experienced  that  death,  the  more  sinful  would  be 
his  heart.  'Tis  evident,  that  God  must  inflict  the  same  punish- 
ment he  threatens.  Let  Christ  take  the  place  of  man ;  let  him 
be  "  made  flesh  ;"  let  him  "  bear  our  griefs,  and  carry  our  sor- 
rows ;"  let  him  "  bear  our  sins  in  his  own  body  on  the  tree ;" 
let  him  be  '•  made  a  curse  for  us  ;"  let  him  "  die,  the  just  for  the 
unjust."  If  Christ  has  undertaken  to  liberate  man,  it  is  evident 
he  cannot  do  it.  unless  he  satisfies  God's  justice,  by  sufferirg  the 
threatened  punishment.  From  the  nature  of  spiritual  death,  it 
is  clear  that  Christ  could  not  suffer  it.     That  death   consists  in 

*  Tlie  learned  and  judicious  Dr.  WEST,  of  Stockbridge,  with  great  proprie- 
ty observes,  "  That  spiritual  death,  as  the  plirase  is  commonly  used,  means  a 
person's  being  perfectly  under  the  dominion  and  power  of  sin;  or  to  express 
it  in  scripture  language,  being  "dead  in  trespasses  and  sins;"  which  is  the 
same  as  being  wholly  and  totally  a  sinner.  But  this  surely  can  with  no  pro- 
priety be  considered  as  a  curse  upon  the  sinner.  Sin  is  voluntary  ;  it  is  what 
is  chosen  by  the  sinner,  and  is  not  the  curse  itself,  but  that  which  exposes  to  it 
and  incurs  it.  It  would  be  strange,  that  for  committing  one  sin,  which  must 
bo  a  voluntary  act,  God  should  threaten  the  sinner  with  committing  another, 
which  must  be  equally  voluntary;  and  make  this  the  penalty  of  the  former, 
the  curse  to  be  endured  for  it.  At  this  rate,  the  penalties  of  the  law  could  not 
possibly  be  any  terror  to  the  sinner."  Scrip.  Doc.  of  Atonement,  p.  95- 


FUNKllAL    SERMON.  163 

the  influence  of  sin  on  the  heart,  in  opposition  to  God,  But 
Christ  '•'  knew  no  sin,"  he  was  so  ''  holy,  harmless,  undefiled." 
He  was  not  opposed  to  God,  for  he  became  "  obedient  unto 
death."  Unto  what  death  ?  Not  unto  sjnritual  death,  for  that 
would  Iiave  rendered  him  disobedient ;  "  but  unto  death,  even 
the  death  of  the  cross."  Phil.  ii.  8.  It  appears,  then,  that  Christ' 
did  not  suffer  spiritual  death,  and  yet  he  has  redeemed  man  ; 
for  he  "  gave  himself  a  ransom  for  all,  to  be  testified  in  due 
time."  1  Tim.  ii.  6.  The  passion  of  spiritual  death,  as  it  would 
have  opposed  Christ  to  the  divine  character  and  government ;  so 
it  would  have  created  in  him  an  entire  disqualification  for  the 
procurement  of  redemption. 

6.  The  limitation  of  the  punishment  denounced  against  Adam 
to  natural  death,  scatters  light  through  the  scriptures,  and  un- 
folds the  doctrine  of  future  rewards  and  punishments  in  a  beau- 
tiful consistency  with  the  resurrection  of  all  men  by  Christ. 
The  scriptures  are  full  of  this  important  idea,  that  Christ  died 
for  all  men,  and  that  by  virtue  of  his  resurrection  all  shall  be 
raised  to  life.  "  We  thus  judge,"  says  Paul,  "  that  if  one  died 
for  all,  then  were  all  dead."  2  Cor.  v.  14.  "  As  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive."  1  Cor.  xv.  21. 
"  As  by  the  offence  of  one,  judgment  came  upon  all  men  unto 
condemnation  ;  even  so,  by  the  righteousness  of  one,  the  free 
gift  came  upon  all  men  unto  justification  of  hfe."  Rom.  v.  18. 
Consider  these  texts  as  referring  wholly  to  the  death  and  resur- 
rection of  mankind,  the  truth  of  the  gospel  then  appears  clear ; 
the  apostle's  argumentation  is  disembarrassed  and  determinate. 
What  if  the  free  gift  has  come  upon  all  men,  upon  every  one  of 
the  human  race,  unto  justification  of  life  ?  Who  objects  ?  "Who 
is  he  that  condemneth  ?  It  is  Christ  that  died :  yea,  rather,  that 
is  risen  again."  God  can  now,  consistently  with  his  justice,  free 
the  prisoners  of  death.  To  effect  this,  he  declared  to  be  his 
determination.  "  I  will  ransom  them  from  the  power  of  the 
grave  ;  I  will  redeem  them  from  death  !  I  will  be  thy  plagues ; 
O  grave  !  I  will  be  thy  destruction."  Hos.  xiii.  14.  Christ 
abolished  the  same  death  that  was  introduced  by  Adam.  But 
the  death  introduced  by  Adam  was  natural.  For,  says  Paul, 
opposing  the  resuscitation  of  the  body,  to  the  death  which  en- 


164  FUNERAL    SERMON. 

tered  by  original  sin,  "  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead."  1  Cor.  x\.  21.  Every  one 
of  the  human  race  uill  be  rescued  from  the  dominion  of  the 
death  denounced  ai,^iinst  Adam.  Thus,  says  Christ,  "  the  hour 
is  co.mins:,  in  which  all  that  are  in  the  grave  shall  hear  his  voice 
*and  shall  come  forth."  For  what?  for  very  different  purposes. 
"  They  that  have  done  good,  unto  the  resurrection  of  life  ;  and 
they  that  have  done  evil,  unto  the  resurrection  of  damnation." 
John  V.  28,  29. 

But  if  spiritual  death  was  denounced  and  inflicted  as  a  pun- 
ishment ;  if  Christ  has  abolished  that  death  ;  then  none  of  the 
human  race  can  come  forth  unto  the  resurrection  of  condemna- 
tion ;  but  all  will  be  restored,  not  only  to  immortal  existence, 
but  to  immortal  happiness  ;  because  every  creature,  as  soon  as 
spiritual  death  is  abolished,  is  brought  into  the  liberty  of  the 
gospel.  He  that  was  dead  in  trespasses  and  sins  is  now  quick- 
ened and  created  anew  in  Christ  Jesus.  But  as  Christ  did  not  suf- 
fer spiritual  death,  God  abolishes  that  death  where  he  pleases, 
without  interfering  with  his  justice  ;  because  that  death  came  as 
a  consequence,  and  not  as  the  threatened  punishment  of  sin. 
All  therefore  who  are  freed  from  natural  and  spiritual  death, 
will  in  a  future  state  be  happy  ;  those  freed  from  natural  death 
only  will  be  miserable,  because  under  the  influence  of  sin,  and 
in  a  state  of  opposition  to  God.  They  cannot  impeach  God  as 
the  author  of  their  misery  ;  because  this  they  endure  not  as  a 
positive  punishment,  but  as  the  unavoidable  consequence  of 
their  sin.  God  is  now  glorified  ;  because  he  has  freed  all  his 
creatures  from  every  punishment  which  he  threatened  against 
them  in  Adam.  The  finally  impenitent,  as  he  will  suffer  from 
his  own  voluntary  wickedness,  will  forever  remain  inexcusable, 
and  experience  the  mortifyiig  eflfectsof  self-condemnation. 

From  all  these  considerations  we  are  induced  to  draw  this 
conclusion,  that  natural  death  only  was  included  in  the  punish- 
ment denounced  against  Adam.*     From  Paul's  argumentation, 

*  1  Cor.  XV,  22.  "  As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alivo."  These  words  made  it  evident  that  those  made  alive  by  Christ  are 
as  numerous  as  those  subjected  to  death  by  Adam.  Language  cannot  express 
this  idea  with  more  certainty.     Those  therefore  who  believe   that  the  death 


FUNERAL    SERMON.  165 

in  the  verses  preceding  our  text,  it  is  evident  that  Christ  abol- 
ished the  same  death  that  Adam  incurred.  That  death  is 
styled  the  "  last  enemy."  We  are  now  prepared  to  show  how 
this  last  enemy  is  destroyed.  It  is  by  the  appearance,  death 
and  resurrection,  of  the  Son  of  God  in  our  nature,  "  who  hath 
abolished  death,  and  hath  brought  life  and  immortality  to  light." 
2  Tim.  i.  10.  "  Forasmuch  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  hkewise  took  part  of  the  same." 
For  what  ?  "  that  through  death  he  might  destroy  him  that  hath 
the  power  of  death."  Heb.  ii.  14.  Human  nature  was  guilty. 
How  shall  it  be  made  innocent?  It  was  condemned.  How  shall 
it  be  justified  ?  It  was  subjected  to  the  dominion  of  death. 
How  shall  it  be  emancipated  ?  That  nature,  by  sin,  was  inca- 
pacitated to  satisfy  the  demands  of  the  law,  under  whose  sen- 
tence it  was  held.  Which  way  shall  we  look  for  salvation  ? 
What  can  be  done?  How  shall  man  be  delivered,  and  God  be 
just  ?  The  scripture  points  out  the  way  through  Jesus  Christ. 
"  The  word  was  made  flesh,  and  dwelt  among  us."  John  i.  14. 
But  why  was  the  word  made  flesh  ?  Why  did  he  assume  our 
nature  ?  That  by  obedience  in  that  nature  he  might  free  it  from 
death.  "  For  verily  he  took  not  on  him  the  nature  of  angels, 
but  the  seed  of  Abraham."  Heb.  ii.  16.  Had  Christ  taken  upon 
him  the  nature  of  angels,  he  might  have  been  the  Saviour  of 
angels,  but  not  of  men.  Human  nature  was  under  the  sentence 
of  condemnation.  Satisfaction  therefore  must  be  made  in  that 
nature  to  divine  justice.  The  threatening  of  God  must  be  suf- 
fered ;  the  precepts  of  his  law  must  be  obeyed  ;  or  the  sentence 
of  death  against  man  could  not  be  reversed.  In  Christ  we 
behold  human  nature  qualified  to  obey  and  to  suffer  ;  to  obey 
because  rendered  innocent ;  to  suffer,  because  united  with  di- 
vinity. We  behold  Christ  entering  the  world  in  that 
nature,  obeying  in  that  nature,  dying  in  that  nature,  rising 
in  that  nature,  justified,  sanctified,  glorified  ;  triumphing 
over  principalities,  "  leading  captivity  captive,"  ascending 
on  high,  and  sitting  down  forever  at    "  the  right  hand   of  the 

introduced  by  Adam,  was  temporal,  spiritual,  and  eternal,  if  they  would  be 
consistent,  ought  to  believe  in  universal  salvation.  For  Christ  has  abolished 
from  all,  the  death  produced  by  Adam.  Note  the  particularity  of  this  expres- 
sion, "  even  so — in  Christ  shall  all  be  made  alive." 


166  FUNERAL    SERMON. 

throne  of  God."  "  God  was  manifest  in  the  flesh,  justified  in 
the  spirit,  seen  of  angels,  preached  unto  the  Gentiles,  believed 
on  in  the  Avorld,  received  up  into  glory."  1  Tim.  iii.  16.  He  is 
now  become  the  "  first  fruits  of  them  that  slept."  His  resur- 
rection established  and  insured  the  resurrection  of  all  mankind. 
"For,"  says  Paul,  "  if  the  dead  rise  not,  then  is  not  Christ 
raised."  1  Cor.  xv.  16.  '•  But  now  is  Christ  risen  from  the 
dead."  '•  In  Christ  shall  all  be  made  alive."  1  Cor.  xv.  20,  22. 
Christ  said  to  his  disciples,  "  yet  a  little  while,  and  the  world 
seeth  me  no  more,  but  ye  see  me  ;  because  I  live,  ye  shall  live 
also."  John  xiv.  19.  Paul  speaks  of  death  as  though  it  iiad 
penetrated  the  whole  creation.  "  For  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  until  now."  Rom.  viii. 
22.  Christ's  death  was  felt  through  all  his  w^orks.  In  that 
awful  moment  when  he  expired  on  Calvary's  top,  death  felt  the 
mortal  wound,  and  gave  one  struggle  for  dominion  through  the 
w'orks  of  nature.  Then  did  the  earth  shake  terribly  ;  then  did 
the  rocks  rend  ,  then  did  the  mountains  move  ;  then  did  the  af- 
frighted sun  shrink  from  his  suffering  God,  and  veil  his  face 
in  darkness.  The  bands  of  death  were  loosened  ;  "  the  graves 
were  opened  ;"  the  sleeping  bodies  felt  their  liberty,  and  started 
into  life.  "  O  death  where  is  thy  sting  ?"  Destroyed  forever. 
"  Sing,  O  heavens  !  and  be  joyful,  O  earth  !  and  break  forth 
into  singing,  O  mountains  !"  Let  the  wilderness  rejoice,  let  the 
inhabitants  of  the  rock  sing,  let  "  all  the  trees  of  the  plain  clap 
their  hands."  Death  is  destroyed.  "  This  is  the  Lord's  doing 
and  it  is  marvellous  in  our  eyes."  The  way  of  life  is  now  clear. 
The  clouds  are  dispersed ;  and  the  glories  of  redemption  burst 
upon  us  in  their  full  splendor.  The  last  enemy  shall  be  de- 
stroyed.    But, 

III.  What  are  the  consequences  of  his  destruction  ? 

1.  The  malice  of  Satan  will  revert  upon  his  own  head; 
his  fraudulent  designs  against  man's  happiness  will  terminate  in 
the  glory  of  God.  The  old  serpent,  subtil,  envious,  revengeful, 
thought  to  dishonor  God's  government,  in  seducing  man  to  re- 
bellion, and  in  subjecting  him  to  mortality.  But  immediately 
"  the   seed"    was  revealed,  that   should    •'  bruise  the  serpent's 


FUNERAL    SERMON. 


167 


head ;"  that  should  counteract  and  frustrate  all  his  evil  machi- 
nations. "  For  this  purpose  was  the  Son  of  God  manifested, 
that  he  might  destroy  the  works  of  the  devil."  1  John  iii.  8. 
Christ  assumed  our  nature,  "  that,  through  death,  he  might  de- 
stroy him  that  had  the  power  of  death,  that  is  the  devil."  Heb. 
ii.  14.  Satan  undoubtedly  supposed  he  had  defeated  the  gra- 
cious designs  of  Heaven  for  man's  redemption,  by  effecting  the 
crucifixion  of  Christ.  But  even  in  his  last  effort,  his  malicious 
schemes  turned  to  his  own  destruction.  Christ's  death  destroyed 
death.  It  gave  Satan  his  mortal  wound.  It  began  to  dig  that 
mine  which  is  rapidly  advancing  under  his  kingdom,  and  which 
.will  finally  ingulph  it  in  ruin. 

Another  important  consequence  of  the  destruction  of  the  last 
enemy  is,  the  restoration  of  the  dead  to   immortality.     "  The 
hour  is  coming,  when  all  that  are  in  the  graves,  shall    hear   his 
voice,  and  shall  come  forth."      Paul,  speaking  of  the  resurrec- 
tion of  the  dead,  says,  "  it  is  sown  in  corruption,  it  is  raised  in 
incorruption  ;  it  is  sown  in  dishonor,  it  is  raised  in  glory  ;    it  is 
sown  in  weakness,  it  is  raised  in  power ;    it  is  sown  a   natural 
body,  it  is  raised  a   spiritual  body."     "  This    corruptible,  must 
put  on  incorruption  ;  and  this  mortal  must  put  on  immortality." 
"  Then  shall  be  brought  to  pass  the  saying,  death  is  swallowed 
up  in  victory."     1  Cor.  42,  &c.     "  Life   and   immortality   are 
brought  to  light."     The  vale  that  was  planted  with  terrors,  and 
overhung  with  awful  shades,  now  smiles  in  beauty,  and  beams 
with  light.     A  flood  of  glory  bursts  from  the  Son  of  righteous- 
ness, shines  through  the  wastes  of  death,  and  discovers  man  re- 
stored from  ruin  ;    rejoicing  in  life,  and   dressed  in  the  robes  of 
immortahty.     Now   we  may   rejoice ;    now   we  may  triumph. 
Death,  thou  art  destroyed.  "Where  is  thy  sting?  Grave!  where 
is   thy  victory  ?"     Death  !     thy   dart  is  broken  ;    thy  sceptre  is 
wrenched  from  thy  hand  ;  thy  pale  throne  totters  ;    it  sinks  be- 
neath thee  !  Rejoice,  O  man  !  victory  is  thine,  through  the  dy- 
ing Saviour.     Look  forward,  view  thy  future  self,  how  changed 
from  this  imperfect  state  ;  beyond  the  reach  of  death  !    Rejoice 
in  that  period,  when  the  voice  of  God  shall    sound  through  the 
universe,  and  set  the  prisoners  free. 


168  FUNERAL    SERMON. 

Thus  it  appears,  that  though  death  is  our  enemy,  our  last  and 
most  formidable  enemy,  yet,  he  "  shall  be  destroyed." 

Will  not  this  consideration  aflbrd  us  consolation  for  the  loss  of 
our  worthy  friend,  whose  death  we  this  day  lament  ?  Him  the 
last  week  lodged  in  the  still  house  of  death.  But  though  he  is 
dead,  yet  shall  he  live  .  For  his  enemy,  his  last  enemy,  shall 
be  destroyed.  Death  may  be  considered  as  an  enemy,  not  only 
to  those  who  experience  his  agonies,  but  to  those  who  survive. 

To  the  mourning  widow,  the  loss  of  Dr.  Manning  must  be 
deeply  affecting.  The  kind,  the  indulgent  husband,  snatched 
unexpectedly  from  the  midst  of  life,  and  health,  and  usefulness  ; 
torn  from  her  bosom  ; — he,  her  other  half,  the  partner  of  her 
joys,  the  reliever  of  her  sorrows,  is  now  wrapped  in  the  cold 
ground.  Farewell,  my  friend  :  But  must  thou  go  ? — O,  my 
God,  to  thee,  to  thee,  I  yield  !  "  O  that  my  head  were  waters, 
and  mine  eyes  a  fountain  of  tears,  that  I  might  weep  day  and 
night."  "  The  last  enemy  shall  be  destroyed."  Cease  to  weep. 
"  Behold  the  upright,  for  his  end  is  peace." 

The  absent  relatives  will  sensibly  feel  the  loss  of  their  friend 
and  brother.  In  both  these  capacities,  he  sustained  an  amiable 
character.  As  a  brother,  he  was  loving  and  affectionate  ;  as  a 
friend,  he  was  constant  and  sincere.  But  his  kind  offices  will 
no  more  be  experienced.  Cold,  silent  he  lodges  in  dust.  His 
enemy  is  now  victorious.  But  "  thanks  be  to  God  who  will  give 
man  the  victory.  ' 

The  death  of  our  friend  has  intimately  affected  the  interests 
of  the  College  in  this  place.  It  has  drawn  the  veil  of  sorrow 
over  her  windows,  and  hung  her  walls  with  sable  weeds.  A 
melancholy  silence  reigns  through  all  her  mansions,  save  when 
the  plaintive  voice  of  woe  is  heard  at  midnight.  That  seat  of 
learning  was  the  child  of  our  departed  friend.  It  lay  near  his 
hoart  His  friends,  the  corporation,  most  sincerely  lament  their 
loss.  God  has  of  late  called  to  you  ;  once  and  again — and 
again.*  Thrice  has  the  pale  foot  of  death  stepped  down  among 
your  number  ;  thrice  has  his  voice  penetrated  your  ears  :     "  Be 

*  Referring  to  the  death  of  John  Jenckes,  and  Nicholas  Brown,  Esquires, 
which  preceded  Dr.  Manning's. 


FUNERAL    SERMON.  169 

ye  also  ready."     Though  you  suffer  loss,  yet  ascribe  thanks  to 
him,  "  that  was  dead,  and  is  alive,  and  lives  forever." 

The  immediate  officers  of  instruction  disburden  their  grief, 
and  drop  the  friendly  tear.  Their  faithful  assistant  in  the  labors 
of  science  is  no  more.  But  though  he  is  a  prisoner  of  the  tomb, 
yet  he  shall  be  brought  into  the  "  liberty  of  the  children  of 
God."     "  For  the  last  enemy  shall  be  destroyed." 

The  students  perhaps  at  present  suffer  the  heaviest  loss.  To 
you  death  has  come  near  in  his  late  approach.  He  has  taken 
away  your  literary  guide  and  parent.  Will  not  the  love  you 
bore  him  stamp  his  memory  on  your  hearts  ?  Will  not  the  recol- 
lection of  his  friendship  gush  the  tear  of  affectionate  sorrow,  and 
sprinkle  it  on  his  tomb?  Call  to  mind  his  anxious  solicitude 
for  your  welfare  ;  call  to  mind  his  readiness  to  accelerate  your 
progress  in  the  paths  of  science.  Treasure  up  his  wise  instruc- 
tions. As  he  was  once  young  like  yourselves,  as  he  had  trod 
the  paths  before  you,  he  was  qualified  to  give  the  best  ad\  ice. 
Experience  had  taught  him  the  difficulties  you  have  to  encount- 
er, and  the  dangers  to  which  you  are  exposed.  Often  did  he, 
with  all  the  affection  of  a  parent,  recommend  an  unwearied  ap- 
plication to  your  literary  pursuits.  Often  did  he  dissuade  you 
from  vice.  How  earnestly  did  he  beg  you  to  fly  from  it,  as 
from  a  most  deadly  enemy  ?  How  often  did  he  urge  you  to 
maintain  a  fair  moral  character  ?  How  frequently  did  his  fer- 
vent soul,  for  your  prosperity,  rise  on  the  wings  of  prayer  to  the 
throne  of  mercy  ?  If  you  will  do  justice  to  yourselves,  if  you 
will  do  justice  to  the  kind  endeavors  of  your  parents,  you  will 
regard  the  advice  of  your  worthy  President.  Let  it  sink  deep 
into  your  hearts,  let  it  regulate  your  future  conduct.  The 
present,  with  you,  is  an  important  period.  Your  characters  are 
now  forming  for  future  life.  You  know  that  vice  and  indolence 
will  make  you  miserable ;  that  virtue  and  industry  will  make 
you  happy.  Your  usefulness  and  respectibility  in  future  life 
depend  very  much  on  your  personal  exertions.  Lose  not  one 
of  your  golden  moments.  But  amidst  all  your  acquisitions  "get 
understanding."  "  Seek  first  the  kingdom  of  God  :  and  his 
righteousness,  and  all  other  things  shall  be  added."  "  Remem- 
ber now  your  Creator  in  the  days  of  your  youth."  Rehgion  and 
22 


170  FUNERAL    SERMON. 

virtue  will  add  the  lustre  to  all  your  literary  acquirements.  "Seek 
the  Lord  while  he  may  be  found,  call  upon  him  while  he  is 
near ;"  while  he  comes  near  to  you  by  the  solemn  voice  of 
death.  Improve  this  mournful  scene  of  mortality  to  your  own 
advantage.     Be  wise,  be  happy. 

The  attentive  gravity  of  this  church  and  congregation, 
evinces  that  they  sensibly  feel  the  stroke  of  that  enemy  that  has 
laid  their  friend  in  dust.  He  has  been  "  a  light  to  your  feet;" 
he  has  been  "  a  lamp  to  your  path.*'  To  you  he  has  been  a 
guide  to  the  road  of  life.  Often  did  he  come  to  you  "  in  the 
fulness  of  the  blessing  of  the  gospel  of  Christ."  Oft  did  his 
tongue  announce  to  you  "  glad  tidings  of  great  joy."  But, 
alas !  it  is  now  silent  forever.  This  church  and  people  lay  near 
his  heart.  Those  of  you  who  have  been  brought  to  the  knowl- 
edge of  the  truth,  under  his  ministry,  must,  on  the  present 
mournful  occasion,  be  deeply  affected.  You  have  lost  a  father 
indeed.  In  his  last  affectionate  address  to  you  from  this  place, 
when  he  bade  you  farewell,  when  he  expressed  the  improba- 
bihty  of  his  ever  preaching  to  you  again,  you  could  not  re- 
strain your  tears.  Sorrow  indeed  must  j\ow  fill  your  hearts, 
because  his  face  will  no  more  be  seen  in  the  land  of  the  living. 
Remember  that  God  gave,  and  that  God  took  away.  Hear  his 
voice — "  Be  still,  and  know  that  I  am  GOD." 

The  loss  of  this  worthy  man  will  be  felt  by  the  community  at 
large.  He  moved  in  an  extensive  sphere.  He  was  equally 
known  in  the  religious,  the  political  and  literary  world.  As  his 
connexions  w^ere  extensive  and  important,  his  loss  must  be  pro- 
portionably  great.  As  a  man,  he  was  kind,  humane  and  benevo- 
lent. As  he  was  sociable,  as  he  was  communicative,  he  seemed 
rather  designed  for  the  theatre  of  action  than  for  the  s'  ades  of 
retirement.  Though  nature  had  given  him  distinguished  abili- 
ties, yet  the  peculiarity  of  his  constitution,  and  the  varied  scene 
of  his  life,  prevented  that  intense  application  to  study,  which 
generally  renders  men  eminent  in  the  republic  of  letters.  His 
life  was  a  scene  of  anxious  labor  for  the  benefit  of  others.  His 
piety  and  fervent  zeal  in  preaching  the  gospel  of  Christ,  evinced 
his  love  to  his  God  and  to  his  fellow  men.  His  eloquence  was 
forcible  and  spontaneous.     To  every  one  who  heard  him,  under 


FUNERAL  SERMON.  171 

the  peculiar  circumstances  in  which  he  appeared  in  this  place, 
it  was  evident  that  the  resources  of  his  mind  were  exceedingly 
great.  The  amiableness  of  his  disposition  was  recommended 
by  a  dignified  and  majestic  appearance.  His  address  was  manly, 
familiar  and  engaging.  His  manner  was  easy  without  negU- 
gence,  and  polite  without  affectation.  In  the  College  over  which 
he  presided,  his  government  was  mild  and  peaceful ;  conducted 
by  that  persuasive  authority,  which  secures  obedience  while  it 
conciliates  esteem.  As  he  lived  much  beloved,  he  died  much 
lamented.  Well  may  we  say,  that  "  a  great  man  is  fallen."'  O 
how  is  the  amiable,  the  worthy,  the  benevolent,  fallen  !  Though 
fallen,  yet  shall  he  rise  ;  for  his  ''last  enemy  shall  be  destroyed." 
"  The  Lord  himself  shall  descend  from  Heaven  with  a  shout, 
and  with  the  voice  of  the  archangel,  and  with  the  trump  of  God, 
and  the  dead  in  Christ  shall  rise."  Then  shall  the  man  be  de- 
livered from  the  "  bondage  of  corruption,"  to  "  shine  like  the 
sun  in  the  firmament."  Cease  to  mourn,  dry  up  your  tears  ;  sub- 
mit to  Him  "  which  is,  and  which  was,  and  which  is  to  come, 
the  Almighty  ;"  submit  to  Him  who  is  '•  the  first  begotten  of 
the  dead,  the  prince  of  the  kings  of  the  earth,  who  loved  us, 
and  washed  us  from  our  sins  in  his  own  blood  ;"  to  Him  let  us 
ascribe  "  glory  and  dominion  for  ever  and  ever." 


A 

SERMON 

DELIVERED    IN    THE 

BAPTIST  MEETING  HOUSE  IN 
PROVIDENCE, 

ON  LORDS  DAY  AFTERNOON,  OCT.,  14,  1798, 

OCCASIONED    BY    THE    DEATH    OF 

WELCOME  ARNOLD,  ESQ., 

OJ(E  OF  THE  TRUSTEES  OF    RHODE-ISLAND     COLLEGE,  AND   MEMBER  OF  THE  GEN- 
ERAL   ASSEMBLY    OF     THIS      STATE,    WHO     DEPARTED      THIS    LIFE     SEPTEM- 
BER 29,  1798,  IK  THE  54th  year  of  his  age. 


TO  THE 

SURVIVING    AFFLICTED    WIDOW 
AND   CHILDREN    OF 
WELCOME  ARNOLD,  ESQ., 

The  following  Sermon  is  inscribed,  with  the  sincerest 
desires  for  their  present  and  future  happiness,  by  their 
friend  and  very  humble  servant, 

THE    AUTHOR. 


A    SERMON. 


IT  IS  POWX  IN  CORRUPTIOX,  IT  IS  RAISED  IN  INCORRUPTFON  ;  IT  IS  BOWN 
IN  DISMONOR,  IT  IS  RAISED  IN  GLOltY;  If  IS  SOWN  IN  WEAKNKSS,  IT  IS 
RAISED  IN  POWER  ;  IT  IS  SOWW  A  NATURAL  BODr,  IT  IS  RAISED  A  SPIR- 
ITUAL BODY.     1  COR.  XV.  42,  43,  44. 

The  love  of  existence,  and  the  desire  of  knowing  futurity, 
may  be  ranked  among  the  strongest  propensities  of  the  human 
heart.  The  first  of  these  is  repressed  by  death,  the  last  is  en- 
couraged by  the  prospect  of  a  resurrection.  So  great  is  our 
attachment  to  happiness,  and  so  great  our  aversion,  to  misery, 
that  whatever  discloses  to  us  our  future  state,  cannot  but  be 
highly  interesting  and  important.  We  must  therefore  feel  pe- 
culiarly indebted  to  our  beneficent  Creator,  for  assuring  us  of 
the  resurrection  of  our  bodies.  The  language  of  the  Saviour 
was,  "  the  hour  is  coming,  in  the  which  all  that  are  in  the  graves 
shall  hear  his  voice,  and  shall  come  forth."  He  who  was  caught 
up  into  the  third  heaven  said,  '•'  the  trump  shall  sound,  and  the 
dead  shall  be  raised."  John,  when  he  beheld  in  vision  the  re- 
surrection, said,  "  I  saw  the  dead,  small  and  great,  stand  before 
God — and  the  sea  gave  up  the  dead  that  were  in  it ;  and  death 
and  hades  delivered  up  the  dead  which  were  in  them."  But 
our  inquiries  may  perhaps  extend  farther  than  merely  to  ascer- 
tain the  fact  of  the  resurrection  of  the  dead.  We  may  be  dis- 
posed to  ask,  as  some  did  in  the  Corinthian  church,  "  how  are 
the  dead  raised  ?  and  with  what  body  do  they  come  ?"  These 
questions  imply  a  desire  to  know  the  manner  in  which  the  re- 
surrection should  be  effected.     They  also  imply  a  disposition  to 


176  FUNERAL    SERMON. 

doubt  the  resurrection,  unless  the  persons  who  proposed  them 
should  have  their  inquisitive  curiosity  fully  gratified.  This  is 
the  reason  why  the  Apostle  replies  with  severity,  and  says, 
"  thou  fool,  that  which  thou  sowest  is  not  quickened,  except  it 
die.  And  that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain  ;  it  rnay  chance  of  wheat  or  some 
other  grain  ;  but  God  giveth  it  a  body  as  it  hath  pleased  him, 
and  to  every  seed  his  own  body."  The  Apostle  in  these  words 
reproves  the  unreasonableness  of  those  who  are  disposed  to 
doubt  or  deny  a  fact,  merely  because  they  cannot  comprehend 
the  manner  in  which  it  is  accomplished.  He  intimates  that 
there  is  notliing  more  mysterious  or  unintelligible  in  the  resur- 
rection of  the  body,  than  there  is  in  the  germination  of  a  grain 
of  wheat.  This,  when  cast  into  the  earth,  will  neither  spring 
nor  grow,  unless  it  dies.  But  who  can  tell  how  the  death  of 
that  which  is  sown,  is  essential  to  the  hfe  and  growth  of  that 
w  hich  springs  up  ?  That  this  is  the  case  we  cannot  deny, 
though  the  manner  in  which  the  fact  is  accomplished  is  entirely 
beyond  our  comprehension.  When  the  bare  grain  is  sown  in 
the  earth,  the  future  body  of  that  grain  is  not  sown.  The  grain 
dies,  the  principle  of  life  ascends,  and  God  clothes  it  with  such 
a  body  as  he  pleases.  The  Apostle  proceeds  to  show  that  there 
•will  be  different  grades  of  people  in  the  resurrection,  and  that 
then  there  will  be  as  great  a  diversity  in  the  bodies  and  appear- 
ances of  men  as  there  is  in  the  present  state.  These  ideas  are 
implied  in  the  following  words.  "  All  flesh  is  not  the  same 
flesh  ;  there  is  one  kind  of  flesh  of  men,  another  of  beasts,  an- 
other of  fishes,  and  another  of  birds.  There  are  also  celestial 
bodies,  and  bodies  terrestial.  The  glory  of  the  celestrial  is  one, 
and  the  glory  of  the  terrestrial  is  another.  There  is  one  glory 
of  the  sun,  and  another  glory  of  the  moon,  and  another  of  the 
stars  ;  for  as  one  star  differeth  from  another  star  in  glory,  so  also 
is  the  resurrection  of  the  dead."  But  though  there  will  be  in 
the  world  of  the  resurrection  such  a  diversity  in  the  bodies  of 
men,  yet  there  are  certain  circumstances  in  which  they  will  all 
agree.  These  are  expressed  in  our  text.  "  It  (body)  is  sown 
in  corruption,  it  is  raised  in  incorruption  ;  it  is  sown  in  dishonor 


FUNERAL     SERMON.  177 

it  is  raised  in  glory ;  it  is  sown  in  weakness,  it  is  raised  in  pow- 
er ;  it  is  sown  a  natural  body,  it  is  raised  a  spiritual  body." 

1.  The  body  is  said  to  be  sown  in  corruption.  This  expres- 
sion includes  the  whole  state  of  man,  from  his  first  formation  till 
the  morning  of  his  resurrection.  For  there  is  a  contrast  kept 
up  through  the  text,  between  man's  mortal  and  immortal  state. 
Man,  like  all  animated  nature,  is  subjected  to  the  great  law  of 
corruptibility.  The  condition  of  things  is  such,  in  this  world, 
that  wherever  there  is  life,  there  must  be  death.  When  we  con- 
sider the  constant  tendency  of  animal  substance  to  putrefaction, 
and  the  numerous  external  and  internal  causes  which  may  in- 
duce it,  we  are  astonished  that  men  should  continue  so  long  in 
life  as  they  do.  What  preserves  us  one  moment  from  experi- 
encing the  effects  of  corruptibility,  we  cannot  tell,  unless  it  is 
the  immediate  and  constant  agency  of  God.  For  all  the  animal 
and  vegetable  substances  we  consume  for  the  support  of  life, 
would  afford  us  no  nourishment,  unless  they  would  dissolve  by 
putrefaction.  It  is  from  this  that  we  derive  our  life ;  and  yet 
as  soon  as  it  attacks  our  constitution  we  change  into  the  same, 
we  die  and  turn  to  dust.  The  inspired  Apostle  was  so  sensible 
of  the  corruptible  state  of  man's  body,  that  he  used  the  emphat- 
ical  expression  in  the  text,  "  it  is  sown  in  corruption,"  as  if  it 
was  buried  in  it.  It  does  not  appear  that  when  man  was  in  in- 
nocency,  he  was  exempt  from  corruption,  any  farther  than  by 
the  supernatural  bounty  of  God.  Adam,  when  placed  in  Para- 
dise, had  access  to  the  tree  of  life.  By  means  of  this  he  might 
perpetuate  his  constitution  in  health  and  vigor.  Man  never  had 
any  ^ther  kind  of  immortality  in  this  world ;  for,  considered  as 
an  animal,  he  must  die,  unless  the  decays  and  diseases  of  his 
nature  were  remedied  by  the  tree  of  life.  By  disobedience  to 
the  command  of  God,  Adam  subjected  himself  and  all  his  pos- 
terity to  death.  When  excluded  the  garden,  he  beheld  the 
flaming  sword  guarding  the  way  of  the  tree  of  life.  What  must 
have  been  his  consternation  to  feel  the  attacks  of  disease,  with- 
out having  access  to  the  tree  of  life !  Alas!  he  must  sink  into 
the  shadow  of  death,  and  be  "  sown  in  corruption."  Thus 
death  entered  the  world,  and  ever  since  has  been  executing  his 
dread  commission,  and  burying  the  human  race  in  ruin.  But 
23 


178  FUNERAL    SERMON. 

shall  man  forever  be  the  prey  of  all-devouring  death  ?  Shall  his 
body  be  forever  losrt  in  the  grave  ?  Surely  not,  for  though  it  is 
sown  in  corruption,  our  text  assures  us — 

2.  "  It  is  raised  in  iiicorruption."  A  state  of  incorruptibility 
is  so  dift'erent  from  the  present,  that  we  can  form  but  an  imj)er- 
fect  idea  of  it.  We  can  scarcely  conceive  how  bodies  can  sub- 
sist, in  the  utmost  vigor  and  activity,  without  the  aid  of  nourish- 
ment. And  yet,  in  the  world  of  the  resurrection,  this  will 
certainly  be  the  case  ;  for  there  we  shall  be  as  the  angels  of  God. 
For  this  corruptible  must  put  on  incorruption ;  and  this  mortal 
must  put  on  immortality.  So  then  shall  be  brought  to  pass  the 
saying,  as  it  is  written,  "  death  is  swallowed  up  in  victory."  If 
we  shall  have  obtained  a  complete  victory  over  death,  we  shall 
be  free  from  disease  and  pain.  These  are  his  attendants,  and 
these  must  fall,  when  the  king  is  dethroned  and  buried  in  ruin. 
The  bodies  of  the  righteous  and  the  wicked  will  be  raised  in  the 
same  manner,  and  alike  be  incorruptible  and  immortal.  Their 
ditfcrence,  as  to  happiness  and  misery,  will  result  wholly  from 
the  moral  state  of  their  minds.  Christ  said  of  the  righteous, 
that  they  should  shine  like  the  sun  in  the  kingdom  of  their  Fath- 
er. With  what  extasy  will  they  triumph,  when  they  look  back 
over  the  vast  chasm  of  ruin  which  yawns  from  the  walls  of  Eden 
to  the  barriers  of  eternity  ;  when  they  feel  immortal  vigor  spring- 
ing within  thorn,  and  behold  immortal  youth  blooming  in  every 
face  !  May  they  not  with  propriety  exclaim,  O  !  death,  w  here  is 
thy  sting  ?     O  !  grave,  where  is  thy  victory  ? 

3.  The  next  trait  in  the  state  of  man,  as  to  his  body,  is,  that 
''it  is  sown  in  dishonor." — This  was  not  the  state  of  manivhen 
he  came  from  the  forming  hand  of  the  Almighty.  He  was 
made  in  the  image  of  God  ;  he  held  dominion  over  the  beasts 
of  the  field,  the  fowls  of  the  air,  and  the  fishes  of  the  sea.  The 
Psalmist,  addressing  God,  says,  concerning  man,  "  thou  hast 
made  him  a  little  lower  than  the  angels,  and  hast  crowned  him 
with  glory  and  honor."  But  alas  !  man  being  in  honor,  abode 
not !  He  fell  into  disgrace  by  revolting  against  his  Maker.  As 
soon  as  he  lost  the  honor  in  which  he  was  formed,  the  whole  ani- 
mated world  shunned  his  society,  and  refused  to  submit  to  his 
dominion.     He  was  surrounded  with  enemies,  and  liable  to  dis- 


FUNEllAL     SERMON.  179 

solution.  The  completion  of  his  disgrace  was  death  ;  for  God 
said  to  him,  "  dust  thou  art,  and  unto  dust  shalt  thou  return." 
This  is  the  sentence  executed  on  the  criminal.  Thus  man  is 
"  sown  in  dishonor."  But  let  us  not  dwell  on  the  dark  side  of 
the  picture.     The  text  assures  us,  that — 

4.  "  He  is  raised  in  glory." — Man,  by  his  fall  from  primitive 
rectitude,  appeared  to  dishonor  God,  his  Creator.  His  body,  by 
its  liability  to  pain,  disease  and  death,  appeared  unworthy  the 
great  Builder  of  the  universe.  But  how  wonderfully  will  God's 
glory  appear,  when  his  voice  shall  call  to  the  sleeping  millions  • 
when  they  shall  rise  from  their  graves  free  from  corruption,  vig- 
orous and  immortal  ?  Will  not  here  be  a  greater  manifestation 
of  divine  power,  than  in  the  creation  of  a  thousand  inanimate 
worlds  ?  But  though  the  resurrection  of  all  will  display  the 
glory  of  God,  yet  that  of  believers  in  a  more  peculiar  manner, 
and  in  a  higher  degree.  For  they  will  be  fashioned  like  to  Christ's 
glorious  body  !  "  When  Christ,  who  is  their  hfe,  shall  appear, 
then  shall  they  also  appear  with  him  in  glory."  They  will  be 
clothed  in  the  brightness  of  the  sun,  and  sit  with  Christ  in  his 
kingdom.     Thus  they  will  be  raised  in  glory. 

5.  In  the  next  place,  the  text  says,  concerning  the  body,  '•'  it 
is  sown  in  weakness." — No  animal  is  brought  into  the  world  in 
so  feeble  and  helpless  a  condition  as  man.  He  possesses  neith- 
er the  power  nor  means  of  subsistence.  The  preservation  of 
his  life  requires  the  perpetual  assiduity  of  others.  "  At  his  best 
estate  he  is  altogether  vanity."  A  breath  of  air,  a  spark  of  fire,  the 
falling  of  a  tile,  may  destroy  his  grandeur,  and  lodge  him  in  the 
grave.  When  he  sinks  into  death,  he  is  helpless  as  a  clod  of 
earth,  and  a  worm  becomes  his  master.  But  the  body  will  not 
always  remain  in  this  state  ;  for — 

6.  "  It  is  raised  in  power." — Angels  are  represented  as  exalt- 
ed beings,  and  excelling  in  might.  The  Saviour  said,  concerning 
those  who  should  obtain  the  resurrection,  "they  are  equal  unto 
the  angels,  and  are  the  children  of  God,  being  the  children  of 
the  resurrection."  Their  nerves  will  be  strung  with  unfailing 
vigor :  weakness  and  disease  can  never  reach  them  :  eternity 
itself  cannot  weary  their  utmost  exertions  in  the  service  of  God. 
W^hen  the  dead  shall  rise,  all  nature  will  feel  the  power  of  God. 


180  FUNERAL    SERMON. 

The  skies  will  burst  asunder  :  the  heavens  will  be  wrapped  in 
flames,  and  the  elements  will  melt :  the  archangel's  voice  will 
shake  the  pillars  of  the  universe  :  all  is  in  commotion  :  heaven 
bends  from  above,  eartli  trembles  from  beneath  :  the  tombs  burst, 
"  the  ciiarnel  houses  rattle :"  the  graves  open:  the  tenants  of 
death  start  from  their  bondage,  and  spring  into  life  :  the  Son  of 
Man  comes  in  a  cloud,  with  power  and  great  glory,  to  judge  the 
nations.  Such  are  the  eflects  of  Omnipotence,  when  the  body 
of  man  is  raised  in  power. 

7.  "  It  is  also  sown  a  natural  body  ;"  that  is,  an  animal  body  ; 
a  body  formed  of  perishable  materials,  and  liable  to  corruption 
and  dissolution.  Man,  according  to  the  Apostle  Paul,  consists 
of  three  parts,  body,  soul  and  spirit.  Thus  he  says  to  the  Thes- 
salonians,  "  I  pray  your  whole  spirit,  and  soul,  and  body,  be 
preserved  blameless."  By  the  body,  we  are  to  understand  the 
external  material  form  ;  by  the  soul,  the  rational  faculty  ;  and 
by  the  spirit,  the  principle  of  sensation  which  pervades  every 
part  of  man,  unites  his  soul  and  body,  conveys  knowledge  to 
the  former,  and  energy  to  the  latter.  This  spirit  is  the  medium 
through  which  the  soul  converses  with  the  external  world.  It 
sees  in  the  eye,  hears  in  the  ear,  smells  in  the  nostrils,  tastes  in 
the  mouth,  and  fills  us  all  over  with  sensibility.  Brutes  partake 
of  this  spirit  as  well  as  man.  It  may  properly  be  styled  the  sen- 
sitive soul,  in  opposition  to  the  rational  soul  which  distinguishes 
man  from  brutes,  and  gives  him  his  chief  pre-eminence.  This 
distinction  on  which  I  am  insisting  will  explain  that  passage  of 
Solomon,  in  which  he  represents  the  spirit  of  a  man,  when  he 
dies,  as  going  upward,  and  the  spirit  of  a  beast  as  going  down- 
ward. This  distinction  also  will  show  us  precisely,  what  part 
of  man  is  lodged  in  the  grave.  The  spirit,  or  sensitive  soul  of 
man  goes  upward  and  lives,  because  it  is  indissolubly  connected 
with  the  rational  soul,  w-hich  is  immortal.  Thus  the  sensitive 
soul  serves  as  a  vehicle  for  the  rational,  and  probably  furnishes 
it  with  materials  of  knowledge  in  the  other  w^orld,  as  well  as  in 
this.  Thus  when  man  dies,  he  is  sown  a  natural  body  only  ; 
for  his  other  parts  ascend  and  live  forever.  But  the  body  though 
it  is  dissolved,  is  not  lost ;  for  it, 

8.  "  Is  raised  a  spiritual   body."     By  this  we  are  not  to  un- 


FUNERAL    SERMON.  181 

derstand  that  the  body,  at  the  resurrection,  will  be  changed  into 
the  nature  of  spirits,  because  in  this  case  it  could  not  properly 
be  called  a  body  ;  for  Christ  said,  a  spirit  hath  not  flesh  and 
bones.  These  we  shall  still  have  after  tiie  resurrection,  in  the 
same  manner  as  Christ  had  after  his  I'esurrection.  Our  bodies 
will  be  raised  spiritual,  because  they  will  not  then  be  supported 
by  natural  aids,  as  animal  bodies  are,  but  will  be  as  the  angels, 
as  to  the  manner  of  existence,  pure,  subtil,  undecaying,  and  in- 
corruptible. This  state,  in  the  sublime  language  of  inspiration, 
is  styled  "  the  glorious  liberty  of  the  children  of  God."  This 
state  belongs  exclusively  to  those  who  die  in  the  faith  of  the 
gospel.  Glorious  state  indeed,  in  which  those  who  once  were 
victims  to  the  meanest  worm,  shall  stand  on  an  equality  with 
angels  !  Language  fails  to  describe  the  glory  of  the  resurrection 
world.  I  will  hazard  the  assertion,  that  there  is  not  a  person  in 
this  assembly  who  would  not  exchange  the  whole  material  uni- 
verse, for  a  bodily  constitution  not  liable  to  disease,  to  pain,  to 
decay  or  inactivity.  Who  is  there  who  would  not  be  willing 
to  die,  and  lodge  in  the  earth  thousands  and  millions  of  years, 
could  he  be  assured  of  a  happy  resurrection  in  an  incorruptible 
body,  filled  with  celestial  life,  and  blooming  in  immortal  youth  ? 
One  year  of  enjoyment  in  such  a  state,  will  outweigh  thousands 
in  this.  The  Apostle  Paul  has  reference  to  this  state  when  he 
styles  its  enjoyment  "  an  eternal  weight  of  glory."  This  weight 
of  glory  is  the  prize  which  the  gospel  hangs  out  to  every  son 
and  daughter  of  Adam  !  How  ought  it  to  excite  our  ambition, 
that  we  may  obtain  the  happy  resurrection,  and  become  chil- 
dren of  God  !  From  the  preceding  account  of  the  mortal  and 
immortal  state  of  man,  I  beg  leave  to  observe, 

1.  That  death  is  not  the  means  of  destroying,  but  of  improv- 
ing our  existence.  For  surely  if  we  are  sown  in  corruption,  and 
raised  in  incoriuption  ;  if  we  are  sown  in  dishonor,  and  raised 
in  glory  ;  if  we  are  sown  in  weakness,  and  raised  in  power  ;  if 
we  are  sown  natural  bodies,  and  raised  spiritual ;  our  last  state 
is  manifestly  better  than  our  first.  The  Apostle  says,  "  flesh  and 
blood  cannot  inherit  the  kindom  of  God."  Our  bodies  in  tiieir 
present  state  are  by  no  means  fitted  for  the  enjoyments  of  that 
blissful  mansion.     Death  takes  down  these  polluted  tabernacles, 


182  FUNERAL    SERMON. 

and  the  lioly  liand  of  Oninipotencc  rebuilds  lliem.  In  the  pres- 
ent world  we  bear  the  mutilated  image  of  the  earthy  Adam  ;  in 
the  future  we  sliall  bear  the  perfect  image  of  the  heavenly. 
"  For  as  is  the  earthy,  sucli  are  they  also  that  are  earthy  ;  and  as 
is  the  heavenly,  such  are  they  also  that  are  heavenly."  '•  The 
first  man  is  of  the  earth,  earthy ;  the  second  man  is  the  Lord 
from  heaven."  How  much  better  to  be  like  Christ  than  to  be 
like  fallen  man  !  How  anxious  ought  we  to  be,  that  we  may  not, 
through  unbelief  and  sin,  fail  of  the  resurrection  of  the  sons  of 
God  !  If  we  l)clieve  in  Christ,  he  is  our  life  ;  and  when  he  ap- 
pears, we  shall  also  appear  with  him  in  glory.  "  For  the  Lord 
himself  shall  descend  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  the  trump  of  God ;  and  the  dead  in  Christ  shall  rise 
first,  and  ever  dwell  with  the  Lord." 

2.  I  observe,  in  the  next  place,  that  if  we  gain  so  much  by 
the  resurrection,  we  ought  to  be  satisfied  with  the  divine  provi- 
dence concerning  death.  This  dispensation,  considered  in  a  de- 
tached point  of  view,  appears  gloomy,  and  productive  of  no  good 
consequences.  But  if  we  consider  its  connexion  with  the  fall 
and  restoration  of  man,  and  the  glory  of  God  arising  from  them, 
it  will  appear  to  be  a  wise  and  good  appointment.  This  consid- 
eration may  tend  to  alleviate  the  sorrows  of  those  who  mourn  on 
the  present  occasion.  You,  my  much  respected  friends,  have 
been  unexpectedly  deprived  of  your  nearest  and  most  beloved 
earthly  connexion.  In  him  you  lost  an  affectionate  husband,  a 
kind  and  indulgent  parent.  The  public  sensibly  feels  your  loss, 
as  well  as  its  own,  and  shares  in  your  grief.  For  support  in 
your  affliction,  permit  me  to  direct  your  attention  to  the  great 
Disposer  of  all  events.  He  can  do  no  wrong  to  his  creatures  ; 
for  he  is  perfectly  wise  and  good.  If  he  subjects  us  to  death, 
it  is  on  account  of  sin,  and  that' through  the  merits  of  his  Son, 
he  may  raise  us  to  a  more  glorious  state.  In  this  dark  world 
you  can  have  but  an  imperfect  view  of  the  divine  economy.  We 
see  but  in  part,  and  we  know  but  \n  jinrt.  This  consideration 
shows  the  necessity  of  reposing  confidence  in  God,  and  resign- 
ing ourselves  to  his  disposal.  May  he  who  has  taken  away  your 
friend,  make  up  your  loss,  by  the  friendship  of  himself;  guide 
you  through  life,  and  crown  vou   witli  immortal  glory,   in  that 


FUNERAL    SERMON.  133 

kingdom  where  tears  shall  be  wiped  from  every  eye,  and  God 
shall  dwell  in  every  heart. 

3.  I  observe,  in  the  next  place,  that  since  we  are  subjected  to 
the  law  of  mortality,  the   highest  motives  of  duty,  interest  and 
happiness,  urge  us  to  a  preparation  for  death,  that  our  resurrec- 
tion may  be  glorious  and  happy.     To  obtain  this,  it  is  essential 
that  we   entertain  sincere   sorrow   for  our  sins ;  that  we  possess 
real  evangelical  faith  in  Christ,  and  adorn  our  conduct  with  all 
the  virtues  of  a  holy  life.     For  if  we  remain  impenitent,  unbe- 
lieving and  immoral,  we  remain  opposed  to  God,  we  reject  that 
as  falsehood  Avhich  he   d"<lares   to  be   truth,  and  attach  to  our- 
selves the  characters  oi   iliose  who  cannot  inherit  his  kingdom. 
Dying  in  such  a  state,  we  must  be  miserable,  and  our  resurrec-  ' 
tion  that  of  condemnation.     We  should  possess  all  that  anxiety 
which  distinguished  the   Apostle   Paul,   when   he   said  he   was 
made  conformable  unto  Christ's   death,  "  if  by  any  means  he 
might  attain  unto  the  resurrection  of  the  dead."     To  us  the 
possession  of  life  is  utterly   uncertain.     He  whose  unexpected 
departure  we  now  lament,  was  but  a  few  days  since,  in  the  vig- 
our of  life  and  activity,  pursuing  the  business  of  this  world  with 
the  most  enterprizing  energy,  adding  nerves  to  society  and  gov- 
ernment, and  lining  with  high  reputation  offices  of  public  trust. 
But  alas  !  his  days  were  numbered,  and  he  yielded  to  the  sol- 
emn mandate  of  heaven.     Let  us,  my  friends,  hear  the  voice  of 
this  alarming  visitation,  crying  to  us,  "  be   ye  also  ready."     Let 
us  not  delude  ourselves,   by  imagining  that  any  thing  here  on 
earth  can  screen  us  from  the  dart  which  flies  from  the  king  of 
terrors.     We  may  exult  in  the  morning  of  life  ;  we  may  triumph 
in  the  vigor  of  manhood  ;  we   may    enjoy  the  most   liberal  en- 
dowments of  nature  ;  we  may  protract  our  age,  till  our  locks  are 
whitened  with  the  blossoms  of  eternity ;  yet  still  we  must  sub- 
mit to  the  solemn  empire  of  death.     The  sentence  has  proceed- 
ed from  the  hps  of  the  Almighty,  and  cannot  return.     Such  is 
our  just  but  awful  destiny.     We  are  the  appointed  heirs  of  sor- 
row, pain  and  dissolution.     Every  moment  brings  us  nearer  the 
land  of  death  and   silence.     Thither  we   shall   soon  arrive,  and 
mingle  our  dust  in  undistinguished  ruin.     The  blooming  infant, 
the  active  youth,  the  valiant  man,  the  father  of  other  days,  the 


134  FUNERAL    SERMON. 

sage,  tlic  hero,  tlie  inoiiarch  and  the  Christian  ;  all  these  must 
resort  to  the  universal  rendezvous  of  animated  being.  There 
the  slave  will  forget  his  chain,  and  the  master  his  empire.  The 
monarch  will  there  lose  his  grandeur,  and  the  subject  his  fear. 
There  all  the  anxieties  and  endearments  of  life  will  cease.  The 
husbantl  u  ill  no  more  remember  the  partner  of  his  joys,  nor  the 
wife  the  babe  that  moulders  at  her  side.  All  that  is  great,  allur- 
ing and  s])lendid  in  life,  must  be  exchanged  for  the  solitary  house 
of  death.  Let  us  then  be  excited  to  prepare  for  that  solemn 
period,  in  which  we  must  launch  into  the  vast  ocean  of  eternity  ! 
God  is  visiting  our  country  with  the  most  distressing  calamities. 
In  some  of  our  populous  cities  we  behold  the  most  dreadful  pes- 
'  tilence  devouring  thousands.  The  angel  of  destruction  is  com- 
missioned to  chastise  us  for  our  sins.  He  swings  his  enormous 
scythe  and  mows  down  a  vast  harvest  of  mortality.  A  kind 
providence  has  hitherto  spared  us,  and  surrounded  us  with  the 
bounties  of  prosperity.  This  distinguishing  goodness  calls 
aloud  for  our  gratitude  and  love.  God  warns  us  by  his  judg- 
ments, and  visits  us  with  his  mercies.  If  he  calls  to  us,  and  we 
refuse,  will  he  not  "laugh  at  our  calamity,  and  mock  when  our 
fear  cometh  ?"  Let  us  work  while  it  is  day,  remembering  that 
"  the  night  cometh,  in  which  no  man  can  work."  May  we  all 
be  enabled,  by  divine  grace,  to  obtain  the  resurrection  of  the 
just,  that  at  the  great  consummation  of  all  things,  we  may  shine 
like  the  sun  in  the  kingdom  of  our  Father.     Amen. 


REASON  OF  THE  CHRISTIAN'S  TRIUMPH. 
A 

SERMON 

DELIVERED    IN    THE 

BAPTIST  MEETING-HOUSE  IN  PROVIDENCE, 

ON 

LORDS  DAY  AFTERNOON,  DECEMBER  14,  1800. 

OCCASIONED    BY     THE      DEATH    OF 

MRS.  MARY  GANO, 

COKSOKT    OF    Tlia 

REV.    STEPHEN    GANO. 


24 


A    FUNERAL    SERMON. 


O  DEATH,  WHERE  IS  THY  STING?    O  GRAVE,  WHERE  IS  THY  VICTORY? 
1  Corinthians,  XV,   55. 

The  occasion  on  which  I  am  called  to  address  this  crowded 
assembly,  is  truly  solemn  and  impressive.  It  tells  us  that  we 
are  travelling  on  to  the  silent  grave  and  to  the  tremendous  bar 
of  God.  We  behold  our  own  destiny  in  the  example  of  others. 
Millions  before  us  have  descended  into  the  gloomy  valley,  and 
have  exhibited  in  mouldering  ruin  all  that  could  promise  health, 
enjoyment  and  life.  In  the  view  of  this  awful  prospect,  let  us 
not  remain  inattentive  and  unaffected.  We  are  all  implicated 
in  the  great  allotment  of  mortality.  We  are  not  all  unconcern- 
ed spectators.  We  are  not  solitary,  independent  individuals, 
but  part  of  one  great  whole,  whose  origin,  progress  and  end, 
are  fixed  by  infinite  wisdom.  The  voice  of  the  tomb,  A^ith  a 
chilling  sound,  assails  our  ears.  The  angel  of  destruction,  dark 
as  midnight,  and  swift  as  a  whirlwind,  may  soon  strike  our 
names  from  the  list  of  life,  and  inscribe  them  in  the  vast  ma- 
jority of  death.  Such  being  our  state  and  our  portion,  where 
shall  we  look  for  help  ?  From  whom  shall  we  derive  consolation 
and  support  ?  Shall  we  not  look  to  him  who  declared  "  I  am  the 
resurrection  and  the  life,"  "  who  hath  abolished  death,  and 
brought  life  and  immortality  to  light  by  the  gospel  ?"  It  is  by 
knowing  him  in  the    power  of  his  resurrection,  it  is  by    receiv- 


188  FUNERAL    SERMON. 

ing  his  testimony,  it  is  by  obeying  liis  commands,  that  we 
can  rise  above  the  infirmity  of  our  reason  and  our  senses, 
and  possess  a  hope  full  of  ardor,  full  of  immortality.  He  who 
has  fled  for  refuge  to  the  Saviour,  who  has  really  believed  in 
him  according  to  the  scriptures,  can  view  death  as  a  vanquished 
enemy.  In  trouble  and  affliction,  his  soul  rises  above  the  ordi- 
nary eftorts  of  humanity.  He  views  the  destruction  of  death  as 
the  end  of  all  his  sins  and  sorrow.  He  stands  aloft  on  the 
mountain  of  God,  and  with  a  confidence  which  no  danger  can 
shake,  and  an  extacy  which  no  language  can  express,  exclaims, 
"  O  death,  where  is  thy  sling  ?  O  grave,  where  is  thy  vic- 
tory ?" 

From  these  words  I  shall  explain  the  reasons  of  the  Christian's 
triumph  over  sin  and  death. 

I.  He  has  evidence  that  ho  is  liberated    from  the  reigning 
power  of  sin. 

The  scriptures  represent  the  unregenerate  to  be  in  a  state  of 
servitude,  wholly  governed  by  the  principle  of  evil.  "  There  is 
none  righteous  ;  no,  not  one  ;  there  is  none  that  understandeth  ; 
there  is  none  that  seeketh  after  God.  They  are  all  gone  out  of 
the  way ;  they  are  together  become  unprofitable  ;  there  is  none 
that  doeth  good;  no,  not  one."  Christ  said,  "Whosoever  com- 
mitteth  sin,  is  the  servant  of  sin."  Every  thought  of  the  ima- 
gination of  man's  heart  was  pronounced  by  God  to  be  evil  con- 
tinually. "  The  heart  of  the  wicked  is  fully  set  in  him  to  do 
evil."  The  AposUe  John  says,  "  The  whole  world  lieth  in 
wickedness."  The  prevalence  of  evil  in  the  heart  of  men,  is 
represented  in  scripture  as  a  kingdom,  as  a  dominion,  as  a  tyr- 
anny. Hence  the  Apostle  Paul  speaks  of  sin  "as  reigning  unto 
death."  To  those,  therefore,  v/ho  continue  in  a  state  of  nature, 
there  is  no  hope  of  salvation,  and  no  cause  of  triumph.  They 
are  liable  to  receive  the  "wages  of  sin,  which  is  death."  It  is 
the  excellency  of  the  gospel,  that  it  brings  a  principle  of  spiritual 
life  into  the  souls  of  men,  delivering  them  from  the  bondage  of 
sin,  and  inspiring  them  with  hopes  of  future  felicity.  To  this 
Christ  had  immediate  respect,  when  he  said,  "  If  the  Son  make 
you  free,  ye  shall  be  free  indeed."  To  the  same  transit  from  the 


FUNERAL    SERMON.  189 

bondage  of  sin   Paul   had  reference,  when    he   addressed  the 
Ephesians  ;    "  You  hath  he  quickened,  who  were  dead  in  tres- 
passes and   sins."     He  declares  that   "  they  were  by  nature  the 
children  of  wrath,  even  as  others  ;"  and  adds,  "  But  God,  who 
is  rich  in  mercy — even  when  we  were  dead  in  sins,  hath  quick- 
ened  us  together   with   Christ — for  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works."     To  the  same  pur- 
pose he  says  to  the  Corinthians,  "  If  any  man  be  in  Christ,  he  is 
a  new  creature."  "  The  real  Christian  therefore  is  one  who  has 
experienced  a  renovation    of  heart ;    who  has  the  witness    in 
himself ;    who  knows  in  whom  he  has  believed  ;    and    rejoices, 
that  because  Christ  "  lives,  he  shall  live  also."  He  realizes  what 
the  Apostle  Paul  said  to  the  Romans,  "  The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God  ;  and  if 
children,  then  heirs,  heirs  of  God,  and  joint  heirs  with  Christ  ; 
if  so  be  that  we  suffer  with  him,  that  we  may   be   also  glorified 
together."     The   believer  has  abundant  reason  to  triumph  over 
death  and  sin,  because  he  feels  the  power  of  Christ  in  his  heart ; 
and  has  assurance,  by  the  earnest  of  the  Spirit,  that  he  shall  be 
delivered  from  the  bondage  of  corruption,  and   no   more    "  be 
brought  into  captivity  to  the  law  of  sin."     He  considers  natural 
death  as  a  wise  and  necessary  appointment  in  the  divine  econo- 
my.    He  considers  the  second  death  as  the  just   punishment  of 
sin,  and  is  assured,  that  "  on  him,  that  death  shall  have  no  pow- 
er."    The  love  of  God  is  shed  abroad  in  his  heart,  and  while 
he  "  feels  the  power  of  the  world  to  come,"  he  exclaims,  in  the 
triumphant  language  of  truth,  "  I  am    persuaded,   that  neither 
death  nor   life,  nor  angels,  nor   principalities,  nor  powers,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any   other   creature, 
shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord  !" 

H.  Another  reason  of  the  Christian's  triumph  over  sin  and 
death  is,  the  evidence  he  has  that  he  is  justified  through  Christ, 
and  acquitted  from  condemnation. 

Sin  is  the  only  thing  which  has  ever  rendered  men  obnoxious 
to  divine  justice,  and  exposed  them  to  punishment.  Hence  we 
entertain  no  hope  of  exemption  from   misery,  unless  we   are 


190  FUNERAL    SERMON. 

pardoned  by  a  special  act  of  divine  favor.  Pardon  implies  the 
remission  of  punishment,  which  might  be  justly  inflicted.  Hence 
pardon  supposes  and  implies  an  acquittal  from  condemnation. 
The  believer  is  made  sensible  of  the  remission  of  his  sins,  for 
"  the  love  of  God  is  shed  abroad  in  his  heart  by  the  Holy 
Ghost."  He  is  brought  into  the  state  in  wiiich  Paul  represents 
the  Corinthians,  when  they  had  embraced  the  gospel.  "  But  ye 
are  washed,  but  ye  are  sanctified  in  the  name  of  the  Lord  Jesus 
and  by  the  Spirit  of  our  God."  The  Apostle  explains  and 
enforces  the  true  import  of  our  text  in  the  words  of  the 
subsequent  verse.  "  The  sting  of  death,"  says  he,  "is  sin." 
That  is,  death  is  an  object  of  terror,  and  a  source  of  misery, 
from  no  consideration  except  sin.  The  reason  why  we  fear  to 
undergo  the  change  implied  in  death  is,  an  apprehension  that  it 
will  leave  us  in  a  state  of  misery.  This  apprehension  cannot 
predominate  in  the  mind  of  him  who  is  justified  by  Christ,  for  he 
is  assured,  as  Paul  was,  that  to  die  is  gain,  and  to  "  be  absent 
from  the  body,  is  to  be  present  with  the  Lord."  The  Apostle 
further  illustrates  the  meaning  of  the  text,  and  says,  "  the 
strength  of  sin  is  the  law."  That  is,  the  law  points  out  the  na- 
ture and  consequences  of  sin,  ascertains  its  just  desert,  and  de- 
nounces punishment.  To  the  Romans  Paul  says,  "  I  had  not 
known  sin,  but  by  the  law."  "  Without  the  law,  sin  was  dead." 
"  I  was  alive  without  the  law."  That  is,  while  he  was  without 
a  knowledge  of  the  real  nature  of  the  law,  and  the  punish- 
ment it  threatened  sin,  he  entertained  hopes  of  salvation  by  the 
law^ ;  but,  says  he,  "  when  the  commandment  came,"  in  its  true 
import  and  force,  "  sin  revived,"  it  started  up  hke  a  tyrant  hold- 
ing him  in  bondage,  '-and  I  died."  That  is,  he  gave  up  all  hope 
of  obtaining  salvation  by  his  own  obedience  to  the  law,  and  felt 
himself  ''  shut  up"  under  condemnation.  How  was  he  then  to 
be  delivered  and  justified  ?  By  the  righteousness  of  Christ.  For 
he  declares  thus  of  Christ,  "  whom  God  hath  set  forth  to  be  a 
propitiation  through  faith  in  his  blood  ;  to  declare  his  right- 
eousness, that  he  might  be  just,  and  the  justifier  of  him  who 
believes  in  Christ,  trusts  to  his  righteousness  for  salvation,  is  par- 
doned, acquitted  from  condemnation,  and  of  course  can  with 
propriety  triumph  over  sin  and  death,  exclaiming  with  the  Apos- 


FUNERAL  SERMON.  191 

tie,  "  Thanks  be  to  God,  who  giveth  us  the  victory  through  our 
Lord  Jesus  Christ." 

III.  Another  reason  of  the  Christian's  triumph  over  sin  and 
death  is,  the  evidence  he  has,  that  his  salvation  is  wholly  by 
the  grace  of  God. 

From  what  has  been  advanced  under  the  preceding  articles, 
it  appears,  that  he  who  is  brought  to  believe  on  Christ,  is  con- 
vinced of  the  justice  of  his  condemnation  by  the  law,  and  de- 
prived of  all  hope  of  obtaining  salvation  by  it.  Hence  he  knows 
and  realizes  that  he  is  saved  by  grace.  Grace  is  an  exercise  of 
favor.  It  implies,  that  the  person  to  whom  he  is  manifested  is 
treated  better  than  he  has  a  right  to  demand.  It  means  the  be- 
stowment  of  good  where  evil  is  deserved  and  may  be  justly  in- 
flicted. Deliverance  from  the  sentence  of  the  law,  therefore, 
and  the  bestowment  of  salvation,  are  the  free,  sovereign,  un- 
merited gifts  of  God.  This  reasoning  abundantly  corresponds 
with  the  language  of  scripture.  Says  Paul,  "  If  they  which  are 
of  the  law  be  heirs,  faith  is  made  void,  and  the  promise  of  none 
effect."  "  It  is  of  faith,  that  it  might  be  by  grace,"  "  and  if  by 
grace,  then  it  is  no  more  of  works  ;  otherwise  grace  is  no  more 
grace."  "  By  grace  are  ye  saved,  through  faith,  and  that  not 
of  yourselves  ;  it  is  the  gift  of  God."  In  the  gospel  plan  there 
is  no  such  thing  as  blending  works  and  grace  in  the  great  affair 
of  salvation.  Their  natures  and  their  provinces  are  wholly  dis- 
tinct. "  To  him,"  says  Paul,  "  that  worketh,  is  the  reward 
not  reckoned  of  grace,  but  of  debt ;  but  to  him  that  worketh 
not,  but  believeth  on  him  who  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."  Believers  can  say,  in  the  language 
of  truth,  "  Not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us,  that  being  justified  by 
his  grace,  we  should  be  made  heirs  according  to  the  hope  of 
eternal  life."  Thus  the  Christian,  convinced  from  his  own  ex- 
perience and  from  the  scriptures  that  his  salvation  is  by  grace, 
has  confidence  in  himself,  but  places  it  all  in  God.  Here  is  all 
his  hope  and  all  his  rejoicing.  For  he  knows  that  "God  is  faith- 
ful," by  whom  he  was  called  to  the  fellowship  of  his  Son.  If 
his  salvation  was  left  to  his  own  wavering  resolutions,  and  fee- 


19r^  FUNERAL    SERMON. 

ble  eftbrts,  he  might  well  despair  ;  he  might  well  expect  never 
to  be  free  from  the  "  sting  of  death  and  the  strength  of  sin  :" 
but  as  he  knows  that  he  is  "  kept  by  the  power  of  God,"  he  can 
with  confidence  consider  himself  as  more  than  conqueror. 

IV.  Another  reason  of  the  Christian's  triumph  over  sin  and 
death  is,  the  evidence  he  has  of  the  resurrection  of  Christ.  Our 
assent  to  the  truth  of  this  is  to  be  governed  by  the  testimony  of 
those  who  were  eye  witnesses.  The  fact  therefore  of  Christ's 
resurrection,  is  to  be  believed  on  the  same  ground  with  histori- 
cal facts.  What,  then,  do  we  require  in  order  to  our  belief  of 
these  ?  That  there  should  be  a  sufficient  number  of  witnesses, 
men  of  veracity,  not  governed  by  interested  motives.  The  ac- 
counts given  by  the  Evangelists  and  Apostles,  in  these  respects, 
carry  irresistible  conviction  to  the  mind.  Their  conduct  in  as- 
serting the  resurrection  of  Christ,  is  utterly  unaccountable  on 
any  supposition,  except  that  of  firm  belief  founded  on  the  re- 
sistless evidence  of  their  senses.  Like  plain  honest  men,  they 
simply  declared  the  fact.  They  persisted  in  declaring  it.  From 
what  motives  could  they  act  ?  Did  they  look  for  ease,  or  hon- 
or, or  wealth  ?  No ;  in  asserting  the  resurrection  of  Christ, 
they  sacrificed  everything  usually  esteemed  among  men.  They 
exposed  themselves  to  persecution,  distress,  poverty  and  death. 
Would  they  have  done  these  things,  if  they  had  not  possessed 
sufficient  evidence  that  Christ  had  risen  from  the  dead  ?  The 
Hnmediate  disciples  of  Christ  did  not  seem  to  understand  him, 
when  he  repeatedly  assured  them  that  he  should  die,  and  that 
he  should  rise  on  the  third  day.  When  he  was  crucified,  they 
seem  to  have  despaired  of  the  cause  in  which  they  had  embark- 
ed. Could  any  thing  but  the  clearest  evidence  dispel  their 
doubts,  and  revive  their  confidence  ?  When  they  saw  their 
Master  hanging  on  the  cross,  suflfering  death,  the  greatest  of  all 
human  calamities,  could  any  trivial  motive,  could  any  probable 
testimony,  induce  them  to  engage  again  in  his  cause,  and  ex- 
pose themselves  to  the  vengeance  of  his  murderers  ?  Reason 
says,  no.  Common  sense  and  common  experience  say,  no. 
What  evidence,  then,  had  the  disciples,  which  convinced  them? 
I  answer,  the  evidence  of  their  senses.     "  To  them  Christ,  af- 


FUNERAL    SERMON.  193 

ter  his  passion,  showed  himself  ahve,  by  many  infalhble  proofs, 
being  seen  of  them  forty  days,  and  speaking  of  the  things  per- 
taining to  the  kingdom  of  God."  The  Apostle  Paul  had  been 
a  great  enemy  of  Christ  and  his  followers.  He  persecuted  them 
even  unto  strange  cities.  Yet  violent  and  obstinate  as  he  was 
he  was  convinced  of  his  error,  and  became  a  zealous  supporter 
of  Christ's  resurrection.  He  supposed  this  doctrine  to  be  a 
fiction,  a  doctrine  injurious  to  himself  and  his  nation.  We  may 
therefore  be  assured,  that  lie  did  not  embrace  it  without  the 
most  impressive  evidence.  This  evidence  he  states  thus — "  For 
I  delivered  unto  you,  first  of  all,  that  which  I  also  received,  how 
that  Christ  died  for  our  sins — ^that  he  was  buried,  and  that  he 
rose  again  the  third  day ;  and  that  he  was  seen  of  Cephas  ; 
then  of  the  twelve ;  after  that  he  was  seen  of  above  five  hun- 
dred brethren  at  once,  of  whom  the  greater  part  remain  unto 
this  present,  but  some  are  fallen  asleep  ;  after  this  he  was  seen 
of  James,  then  of  all  the  Apostles  ;  and  last  of  all,  he  was  seen 
of  me  also." — This  account  was  written  by  the  Apostle  Paul 
but  a  few  years  after  the  resurrection.  He  had  all  the  means 
necessary  to  produce  full  conviction,  and  he  received  with  joy 
the  doctrine  he  had  labored  to  exterminate.  The  evidences  of 
the  resurrection  have  been  handed  down  to  us  through  the  tes- 
timony of  relators,  and  are  as  direct  and  full  as  the  evidences 
of  any  fact  recorded  in  profane  history.  I  am  persuaded  that 
no  man,  who  sufliciently  examines  these  evidences,  can  with- 
hold his  belief  of  the  resurrection  of  Christ.  If  he  can,  he  can 
disbelieve  all  history  without  exception.  The  resurrection  of 
Christ  is  the  basis  of  Christianity.  "  If  Christ  is  not  risen,  our 
faith  is  vain,  we  are  yet  in  our  sins."  "But  now  is  Christ  ris- 
en." Of  course  the  Christian  is  assured  that  he  shall  be  like 
him ;  that  he  shall  be  fashioned  like  to  Christ's  glorious  body, 
and  with  him  shall  live,  and  reign,  and  triumph  forever. 

V.  Another  reason  of  the  Christian's  triumph  over  sin  and 
death  is,  the  evidence  he  has  that  all  mankind  shall  be  raised. 

For  the  knowledge  of  the  resurrection  of  the  body  we  are 
wholly  indebted  to  divine  revelation.  Our  faith  in  this  doctrine 
rests  exclusively  on  the  testimony  of  God.  It  is  not  analogous 
25 


194  FUNERAL    SERMON. 

to  any  known  laws  of  nature,  that  animal  bodies,  once  dead  and 
dissolved  into  their  original  principles,  should  be  reorganized, 
and  reanimated.  These  effects,  however,  fall  within  the  limits 
of  Omnipotence,  and  though  they  are  beyond  the  established 
laws  of  nature,  they  do  not  imply  a  contradiction  to  them.  The 
resurrection  of  the  body  is  abundantly  asserted  in  the  scriptures, 
particularly  in  those  of  the  new  Testament.  Christ  said,  "  The 
hour  is  coming  when  all  that  are  in  the  graves — shall  come 
fortii."  The  Apostle  Paul  says  thus,  "  But  now  is  Christ  risen 
from  the  dead,  and  become  the  first  fruits  of  them  that  slept." 
TJje  first  fruits  were  a  pledge  and  assurance  of  the  subsequent 
harvest.  In  like  manner  Christ's  resurrection  is  a  pledge  of  the  re- 
surrection of  the  dead.  "  For  since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead.  For  as  in  Adam  all  die, 
even  so  in  Christ  sliall  all  be  made  alive."  The  doctrine  of  the 
resurrection  constituted  a  chief  part  of  the  preaching  of  the  Apos- 
tles. In  the  4th  chapter  of  Acts,  it  is  said  of  Peter  and  John,  that 
the  priests  and  the  captains  of  the  temple  were  grieved  that 
they  taught  the  people,  and  preached  through  Jesus  the  resur- 
rection of  the  dead.  In  the  ISth  chapter,  Paul  declares  to  king 
Agrippa,  that  the  Jews  had  accused  him  on  account  of  his  hope 
of  the  resurrection,  and  says,  "  Why  should  it  be  thought  a 
thing  incredible  with  you,  that  God  should  raise  the  dead  ?" 
To  the  Athenians  the  same  Apostle  preached  "  Jesus  and  the 
resurrection."  To  the  Corinthians  he  said,  '•  God  hath  both 
raised  up  the  Lord,  and  will  also  raise  us  up  by  his  power." 
There  appear  to  be  two  different  resurrections  spoken  of  in  the 
scriptures.  The  first  is  described  by  Paul,  thus — '•  For  the 
Lord  himself  shall  descend  from  iieaven  witii  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God,  and  the 
dead  in  Christ  shall  rise  first ;  then  we  which  are  alive  and  re- 
main, shall  be  caught  up  together  with  them  in  the  clouds,  to 
meet  the  Lord  in  the  air,  and  so  shall  we  ever  be  with  the  Lord." 
John  the  revelator  describes  the  same  thus — "  And  I  saw  thrones, 
and  they  sat  upon  them,  and  judgment  was  given  unto  them  ; 
and  I  saw  the  souls  of  them  that  were  beheaded  for  the  witness 
of  Jesus  ;  and  they  lived  and  reigned  with  Christ  a  thousand 
years.     But  the  rest  of  the  dead  lived  not  till  the  thousand  years 


FUNERAL    SERMON.  195 

were  finished.  This  is  the  first  resurrectioji.  Blessed  and  holy 
is  he  that  hath  part  in  the  first  resurrection  ;  on  such  the  sec- 
ond death  hath  no  power,  but  they  shall  be  priests  of  God,  and 
of  Christ,  and  shall  reign  with  him  a  thousand  years."  The 
second  and  general  resurrection  is  described  thus  by  Christ — 
"  The  hour  is  coming  when  all  that  are  in  the  graves  shall  hear 
his  voice,  and  shall  come  forth  ;  they  that  have  done  good  unto 
the  resurrection  of  life,  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation."  John  says,  "  And  I  saw  the  dead 
small  and  great  stand  before  God — and  the  sea  gave  up  the 
dead  that  were  in  it ;  and  death  and  hell  delivered  up  the  dead 
that  were  in  them." — Thus  it  appears  from  the  scriptures,  that 
all  mankind  will  be  raised  from  the  dead.  The  resurrection  of 
those  who  believe  in  Christ,  is  taught  more  fully  in  the  scrip- 
tures, than  the  resurrection  of  the  wicked.  The  reason  of  this 
doubtless  was,  that  believers,  particularly  in  the  primitive  ages 
of  the  Church,  might  be  encouraged  to  persevere.  Paul  says 
to  the  Romans — "  If  the  spirit  of  him  that  raised  up  Jesus  from 
the  dead  dwell  in  you,  he  shall  also  quicken  your  mortal  bodies 
by  his  spirit  which  dwelleth  in  you."  To  the  Philippians  he  says 
of  Christ — '•'  Who  shall  change  our  vile  body  that  it  may  be 
fashioned  like  unto  liis  glorious  body."  To  the  Corinthians  he 
says — '•  As  we  have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly."  The  Christian,  then, 
has  great  reason  to  triumph  over  sin  and  death  ;  for  he  has  a 
well  grounded  hope,  that  his  body  will  be  raised  up  from  death, 
freed  from  sin,  rendered  glorious,  spiritual,  incorruptible,  and 
capable  of  endless  fehcity  in  heaven. 

VI.  Another  reason  of  the  Christian's  triumph  over  sin  and 
death  is,  the  evidence  he  has  that  after  the  resurrection  he  shall 
be  admitted  to  complete  eternal  happiness  in  heaven. 

It  is  evident  from  the  scriptures,  that  behevers,  immediately 
after  death,  enter  into  happiness.  Paul  said  thus — "  For  me  to 
die  is  gain."  "  I  am  in  a  strait  betwixt  two,  having  a  desire 
to  depart  and  to  be  with  Christ,  which  is  far  better."  We  are 
confident  and  willing  rather  to  be  absent  from  the  body,  and  to 
be  present  with  the  Lord.     The  voice  from  heaven  said  to  John 


196  FUNERAL    SERMON. 

— "  Blessed   are   the   dead  that  die  in  the  Lord,  from  hence- 
forth ;"  that  is,  their  blessedness  will  commence  as  soon  as  they 
die.     The  state   which   intervenes  between  death  and  the  final 
judgment,  is  in  the  scriptures   termed   Hades.*     Into  this  state 
both  the  righteous  and  the  wicked  enter,  though  it  is  neither 
the  final  state  of  happiness  for  the  former,  nor  of  misery  for  the 
latter.     It  was  into  this  state  that  the  soul  of  Christ  entered  af- 
ter his  crucifixion.     The  Apostle  Peter  applies  the  words  of  the 
Psalmist  to  him,  "  Thou  will  not  leave  my  soul  in  hell,"  or  Hades. 
Christ,  by  descending  into  this  region,  established  his  power  in  it. 
For  says  Paul,   "  For   this   cause  Christ  both  died  and    rose, 
and  revived,  that  he  might  be   Lord  of  the   dead   and   living." 
Hence  it  follows,  that  death  docs  not  destroy  nor  even  interrupt 
the  kingdom  of  Christ.     This   kingdom  reaches  forward  and  is 
continued  into  the  invisible  state,  and  through  that  to  final  hap- 
piness in  heaven.     Christ  said  thus : — "  I  say  unto  thee,  that 
thou  art  Peter,  and  upon  this  rock  will  I  build  my  Church,  and 
the  gates  of  hell,  or  Hades,  shall  not  prevail  against  it."     What 
are  we  to  understand  by  the  gates  of  Hades  ?  Undoubtedly  they 
mean  death,  because  death  lets  us  into  that  invisible  state.     By 
the  gates  of  Hades  not  prevailing  against   the  Church,  we  are 
to  understand,  that  death  neither  destroys  the  soul,  nor  suspends 
its  powers  and  enjoyments,  but  only  separates  it  from  the  body, 
and  introduces  it  into  that  world  which  will  continue  till  the  re- 
surrection.    Whatever  was  terrible  in   this  state,  has  been  re- 
moved by  Christ.     He  has  rendered  the  path  luminous  to  all  his 
followers.     Believers  will  doubtless  enjoy  great  happiness  in  this 
state,  but  when  their  bodies   shall  be   raised   incorruptible,  and 
united  to  their  souls,  their  happiness  will  exceed  all  conception. 
It  will  be  a  "  crown  of  life,  and  an  eternal  weight  of  glory." 
Just  so  sure  as  Christ  has  died,   and  entered  the  invisible  state, 
just  so  sure  we  must  die,  and   enter  that  state.     Just  so  sure  as 
he  has  risen,  just  so  sure  we  shall  rise.     Just  so  sure  as  he  now 
reigns  in  glory,  just  so  sure  we  shall  reign  with  him,  for  we  shall 
"  see  him  as  he  is,  and  shall  be  like  him."     All   real  Christians 
who  die  in  faith,  will  be  brought  forth  from  Hades  to  the  resur- 

*  See  Dr.  Campbell's  critical  dissertations. 


FUNERAL    SERMON.  197 

rection  of  life.  Christ,  who  is  their  king  and  judge,  will  say  to 
them — "  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world."  They 
will  then  take  possession  of  that  inheritance  which  has  been  re- 
served in  heaven  for  them  ;  an  inheritance  "  incorruptible,  un- 
defiled,  and  that  fadeth  not  away."  Thus  by  the  light  of  scrip- 
ture we  can  trace  the  progress  of  those  who  embrace  the  gos- 
pel, not  only  through  this  world,  but  through  death,  through  the 
invisible  intervening  world,  and  to  the  state  of  eternal  glory  in 
heaven.  When  they  arrive  at  that  mansion  beyond  the  reach 
of  sin  and  sorrow,  and  pain,  and  death,  and  hell;  with  what 
extasy  will  they  adore  that  power,  and  wisdom,  and  goodness, 
which  have  brought  them  out  of  all  their  tribulations,  to  a  king- 
dom of  pure  delight,  where  sun,  and  moon,  and  stars  shall  fade, 
and  the  Lord  shall  be  their  everlasting  light,  and  their  God 
their  glory  ?  The  great  family  of  the  redeemed  will  then  be 
more  than  conquerors,  and  v^ith  a  shout  that  shall  ring  through 
heaven  will  exclaim,  "  O  Death  !  where  is  thy  sting?  O  Grave ! 
where  is  thy  victory  ?" 

Having  brought  into  view  the  reasons  of  the  Christian's  tri- 
umph over  sin  and  death,  I  shall  now  close  the  subject,  by  mak- 
ing one  general  remark,  and  giving  it  a  brief  illustration.  The 
remark  I  would  make  is  this — That  the  doctrines  advanced  in 
the  preceding  discourse  are  peculiar  and  distinguishing  to  reve- 
lation ;  and  that  they  are  admirably  adapted  to  man,  as  a  fal- 
len, sinful  being.  Under  the  three  first  particulars  it  was  shown 
that  the  Christian  had  reason  to  triumph  over  sin  and  death, 
from  the  evidence  he  has,  that  the  reigning  power  of  sin  over 
his  heart  is  destroyed  ;  that  he  is  justified  and  acquitted  from 
condemnation  by  the  righteousness  of  Christ,  and  that  his  sal- 
vation is  wholly  by  the  grace  of  God.  The  writings  of  the  an- 
cient philosophers,  though  professedly  designed  for  the  reforma- 
tion and  happiness  of  man,  contain  no  such  doctrines  as  these. 
They  are  above  all  human  wisdom.  They  apply  to  the  heart, 
which  is  the  seat  of  all  man's  wickedness.  They  are  calculated 
to  make  the  tree  good,  that  its  fruit  also  may  be  good.  That 
religion  can  be  of  no  real  use  to  man,  which  does  not  inspire 
his  heart  with  good  principles.     The-  first  thing  that  real  relig- 


198  FUNERAL    SERMON. 

ion,  the  religion  of  the  bihlc,  implies,  is  a  renovation  of  the 
moral  temper.  If  it  did  not  proceed  farther,  it  would  leave 
man  in  despair  as  to  final  happiness.  For  he  would  still  feel 
liimself  a  sinner,  and  liable  to  suffer  the  penalty  of  the  divine 
law.  The  scriptures,  in  the  next  place,  present  the  righteous- 
ness of  Christ,  by  which  tlie  sinner  is  justified,  accepted  and 
pardoned.  His  fears  are  now  allayed,  and  he  has  a  ''  hope,  like 
an  anchor  to  the  soul,  sure  and  stcdfast."  He  boasts  no  right- 
eousness of  his  own,  and  is  convinced  that  his  deliverance  has 
proceeded  from  the  free  grace  of  God.  This  doctrine  is  calcu- 
lated to  humble  his  pride,  and  make  him  place  all  his  depend- 
ence on  God.  Such  is  the  excellency  of  the  Christian  doc- 
trine. 

Under  the  three  last  particulars  of  the  preceding  discourse,  it 
was  shown  that  the  Christian  had  reason  to  triumph  over  sin 
and  death,  from  the  evidence  he  has  that  Christ  has  risen  from 
the  dead  ;  that  mankind  will  be  raised,  and  that  he  shall  final- 
ly be  received  to  eternal  happiness  in  heaven.  These  doctrines, 
like  those  just  mentioned,  are  peculiar  to  revelation.  Though 
they  lie  more  out  of  the  reach  of  common  experience,  because 
they  are  wholly  founded  on  testimony,  yet  they  are  not  less 
true,  nor  less  firmly  embraced  by  the  Christian.  It  is  enough 
for  him  that  they  are  contained  in  a  revelation,  bearing  the 
most  prominent  features  of  a  divine  original.  He  assents  to  the 
resurrection  of  Christ,  because  he  thinks  it  attested  by  witness- 
es amply  sufficient ;  he  assents  to  the  resurrection  of  mankind 
because  it  is  abundantly  asserted  in  the  testimony  of  God  ;  for 
the  same  reason  he  assents  to  the  final  happiness  of  the  believer. 
It  is  not  essential  to  a  Christian,  that  he  should  be  able  to  com- 
prehend the  manner  in  which  theological  truths  consist,  nor  the 
manner  in  which  prophesied  events  and  facts  will  take  place. 
To  ascertain  these  things,  so  far  as  practicable,  is  properly  the 
province  of  reason.  The  Christian  assents  solely  on  the  ground 
of  God's  testimony.  This  assent  is  what  the  scriptures  denomi- 
nate faith.  It  implies  a  perfect  surrender  of  the  heart  and  in- 
tellect to  God.  And  hence  it  is  that  so  much  importance  is 
attached  to  faith,  and  that  it  is  ranked  first  in  the  catalogue  of  all 
moral  and  divine  virtues.      The   e^xercise  of  faith  is  perfectly 


FUNERAL    SERMON.  199 

reasonable  and  consistent.  For  man,  in  his  present  dark  im- 
perfect state,  cannot  comprehend  all  truths  which  it  is  essential 
to  his  happiness  to  admit  and  practise.  Hence  Paul  says — 
"  Faith  is  the  substance  of  things  hoped  for."  It  attaches  on 
things  invisible — it  realizes  their  existence,  so  that  they  exert  an 
influence  on  the  heart,  and  become  governing  principles  of  ac- 
tion. Hence  the  Apostle  says — "  We  walk  by  faith,  not  by 
sight."  What  strong  and  exalted  motives  must  he  act  from, 
who  firmly  believes  that  he  shall  be  raised  from  the  dead,  and 
that  if  he  endures  to  the  end  in  virtue,  he  shall  be  saved  ? 

The  preceding  doctrines  and  observations  are  calculated  to 
alleviate  the  sufterings,  sorrows  and  calamities,  of  the  present 
life.  Receiving,  experiencing  and  believing  the  truth,  we  shall 
be  persuaded,  "  that  if  this  earthly  house  of  our  tabernacle  were 
dissolved,  we  have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens." 

I  shall  now  conclude  this  occasion  by  a  short  address  to  the 
venerable  and  much  respected  Pastor  of  this  Church,  together 
with  the  bereaved  parent,  and  nearest  connexions  of  the  de- 
ceased. 

You,  sir,  have  been  frequently  led  through  the  thorny  vale  of 
affliction  and  sorrow.  God  has  laid  his  hand  heavily  upon  you 
so  that  you  have  been  "  in  deaths  oft."  I  am  persuaded  that 
your  hope  is  in  God,  and  that  your  trials  make  you  feel  the 
value  of  the  truths  of  the  gospel.  You  can  doubtless  say,  as 
did  the  Apostle  Paul, — "  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the  glory  that 
shall  be  revealed  in  us."  God  has  begotten  us  to  a  lively  hope^ 
by  the  resurrection  of  Christ.  This  hope  is  the  anchor  of  the 
soul,  and  will  help  you  to  ride  out  every  tempest.  Troubles  and 
afflictions  are  designed  by  God  to  prepare  his  children  for  heav- 
en. The  Apostles  exhorted  Christians,  to  "  continue  in  the 
faith,  as  it  was  through  much  tribulation  they  must  enter  inta 
the  kingdom  of  God."  Of  these  it  is  said — "  These  are  they 
which  have  come  out  of  great  tribulation,  and  have  washed  their 
robes,  and  made  them  white  in  the  blood  of  the  Lamb."  That 
Master  whom  you  serve  has  said — ''  In  the  world  ye  shall  have 
tribulation ;  but  be  of  good  cheer,  I  have  overcome  the  world." 


200  FUNERAL      SERMON. 

May  you,  and  the  children  which  God  has  given  you,  be  blessed 
in  your  trouble  ;  and  may  they  remember  their  Creator  ;  may 
they  receive  your  pious  instructions,  and  follow  your  pious  ex- 
ample, that  their  progress  through  life  may  be  useful ;  their  exit 
from  it  triumphant,  and  their  destiny  glorious.  The  surviving 
parent,  children  and  connexions,  may  derive  consolation  from 
the  consideration,  that  they  cannot  "  sorrow  as  those  who  have 
no  hope."  The  deceased  had  made  God  her  refuge,  and  had 
sincerely  embraced  the  gospel  of  Christ.  You  have  reason  to 
believe  that  she  has  entered  into  that  rest,  where  sin,  and  pain, 
and  sorrow,  and  death,  will  never  come.  Of  what  vast  impor- 
tance is  it  that  you  be  prepared  to  follow  her  ?  •  You  are  hasten- 
ing to  the  house  appointed  for  all  the  living.  You  must  soon 
lodge  there  in  darkness  and  silence.  May  you  receive  with  re- 
signation the  admonitions  of  heaven,  and  may  the  affliction  you 
suffer,  yield  the  peaceable  fruit  of  righteousness,  and  "  work  for 
you  an  exceeding  and  eternal  weiglit  of  glory  1"     AMEN. 


A 

FUNERAL    SERMON 

DELIVERED  ON  LORD'S  DAY,  DECEMBER  17,  1817, 

IN    THE 

REPRESENTATIVES'  CHAMBER, 

BEFORE    BOTH    BRANCHES    OF    THE 

LEGISLATURE 

OF    THE 

STATE  OF  SOUTH  CAROLINA. 


26 


ADVERTISEMENT. 

The  following  discourse  when  delivered  had  not  been  written.  I  had  merely 
stated  its  principal  divisions,  with  a  few  brief  illustrations.  As  an  application 
was  made  by  both  branches  of  the  Legislature,  for  its  publication,  I  did  not 
feel  myself  at  liberty  to  withhold  my  assent.  The  discourse  I  have  reduced  to 
writing,  and  1  am  confident  that  the  doctrines  it  contains,  and  the  words  in 
which  they  are  expressed,  are,  with  some  small  variations,  the  same  as  when 
delivered.  Such  as  it  is,  I  beg  leave  to  commit  it  to  the  candor  of  the  Legis- 
lature and  the  public.  J.  M. 


A    FUNERAL    SERMON. 


Honored  Legislators, — 

You  are  assembled  to  deplore  the  loss,  and  to  consecrate 
the  memory,  of  your  late  associates  in  the  services  and  honors 
of  the  State.  It  has  pleased  the  Almighty  to  remove  them 
from  the  busy  scenes  of  life,  and  to  consign  them  to  the  quiet 
house  of  death.  This  awful  dispensation  of  Divine  Providence 
announces  to  us  the  precarious  tenure  of  life,  and  the  alarming 
fragility  of  all  its  hopes,  its  labors,  and  its  honors.  Let  us  hear 
the  warning  voice  of  God  !  Let  us  learn  our  own  destiny  in  the 
example  of  others  !  Li  the  late  afflictive  visitation,  you  behold 
several  members  of  this  honorable  Legislature,  whose  hopes 
were  as  strong,  and  whose  prospects  were  as  bright  as  your 
own  ;  who  shared  with  you  the  labors  of  the  State  ;  who  equally 
with  you  enjoyed  the  public  confidence  and  esteem  ;  suddenly 
arrested  in  their  course,  and  removed  into  the  eternal  world. 
While  we  magnify  that  divine  forbearance  which  has  spared  us  ; 
and  gratefully  recognize  that  Divine  Providence  which  has  en- 
circled us  with  blessings ;  let  us  adore  that  righteous  and  mys- 
terious Sovereignty  which  disposes  of  all  things  on  the  earth 
and  in  the  heavens ;  let  us  bow  to  that  tremendous  Majesty, 
before  whom  all  human  grandeur  shrinks  into  nothing.  But 
while  we  tremble  before  the  great  and  overliving  God,  let  us 
hope  and  rejoice ;  remembering  that  his  goodness  is  as   bound- 


206  FUNERAL     SERMON. 

less  as  his  power  ;  that  wliatevor  he  creates  he  blesses  ;  and 
that  he  docs  "not  willingly  grieve  or  afflict  the  children  of  men." 
— Thougji  he  has  subjected  us  to  death  ;  yet  he  has  rendered 
this,  to  all  who  embrace  and  (fbcy  the  gospel,  the  means  of  in- 
creased felicity  and  glory.  With  only  the  light  of  nature  for 
our  guide,  we  can  trace  the  progress  of  man  no  farther  than  the 
grave.  Here  he  appears  fallen  and  forever  lost.  But  aided  by 
revelation,  we  can  follow  him  into  a  future  world,  and  behold 
him  surviving  the  stroke  of  death,  and  triumphing  in  immortal 
existence. 

The  sun  of  righteousness  has  poured  his  rays  into  the  gloomy 
valley  and  brightened  the  region  of  disembodied  spirits.  He 
has  abolished  death,  and  brought  life  and  immortality  to  light. 
It  is  the  distinguishing  attribute  of  Christianity,  that  it  dispels  the 
doubts  of  its  votaries,  and  inspires  them  with  confidence  and 
hope.  So  strong  and  hvely  is  this  hope  in  the  breast  of  the  Chris- 
tian, that  the  scripture  describes  it  "as  an  anchor  to  the  soul  both 
sure  and  steadfast."  To  all  who  regard  their  future  welfare,  it  be- 
comes an  object  of  the  deepest  interest  to  ascertain  the  grounds 
on  which  a  Christian  builds  his  hope  of  existence  and  happiness 
beyond  the  grave.  That  we  may  view  this  subject  in  the  light 
of  divine  truth,  permit  me  to  call  your  attention  to  those  words 
of  the  apostle  Paul,  recorded  in  2  Cor.  v.  6.  "  Therefore,  we  are 
always  confident,  knowing,  that  whilst  we  are  at  home  in  the 
body,  we  are  absent  from  the  Lord." 

The  uncertainty  in  which  we  are  involved  with  regard  to  fu- 
turity, is  the  principal  circumstance  which  renders  death  an  ob- 
ject of  terror.  Were  our  destiny  after  the  present  life  fully  un- 
folded, our  happiness  or  our  misery  would  be  greatly  augmented. 
God,  no  doubt,  has  furnished  us  with  as  much  knowledge  as  is 
suitable  to  our  state  ;  and  in  a  great  degree,  has  wisely  con- 
cealed from  our  view,  the  glories  and  terrors  of  a  future  world. 
Between  these  and  our  present  state,  the  difference  is  so  great, 
the  contrast  so  tremendous  and  disproportionate,  that  a  com- 
plete disclosure  would  overwhelm  us  with  astonishment,  sus- 
pend our  powers,  and  totally  disqualify  us  for  the  businesses  and 
enjoyments  of  life.  Though  we  see  through  a  glass  darkly,  yet 
we  see  enough  to  excite  our  hopes  and  our  fears  ;    enough    to 


FUNERAL    SERMON.  207 

alarm  the  vicious  and  encourage  tlie  virtuous  ;  enough  to  rouse 
up  all  our  exertions  to  obtain  the  favor  and  avoid  the  displeasure 
of  our  Maker.  While  engrossed  in  the  cares,  the  toils,  and  the 
pleasures  of  the  present  life,  and  regardless  of  God  and  futurity, 
"  we  walk  by  sight,  and  are  children  of  disobedience  ;"  but 
when  the  terrors  of  the  Lord  arrest  us  ;  when  we  realize  that 
we  must  stand  before  the  judgment-seat  of  Christ ;  we  begin  to 
walk  by  faith,  and  feel  the  power  "  of  things  invisible  and  eter- 
nal." Faith  substantiates  these  to  the  mind,  and  gives  them  a 
governing  influence  over  our  conduct.  Faith  discharges  the 
same  office  to  the  soul,  that  the  eye  does  to  the  body,  bringing 
near  and  displaying  things  distant  and  unseen  ;  forming  a  me- 
dium of  communication  between  the  soul  and  the  future  world, 
and  enabling  it  to  rely  on  the  testimony  of  God.  It  is  the  grand 
peculiarity  of  the  Christian  system,  that  all  its  great  rewards  lie 
in  a  future  world  ;  and  that  all  its  incentives  to  virtue  and  dis- 
suasives  from  vice,  are  clothed  with  the  weight  and  importance 
of  eternity.  Hence  it  is,  that,  in  the  Scriptures,  such  mighty 
virtue  is  attributed  to  the  principle  of  faith.  It  operates  as  a 
new  sense,  which  reaches  forward  beyond  life,  and  lays  hold  on 
things  distant  and  unseen,  giving  them  a  powerful  and  decisive 
influence  on  the  heart  and  conduct.  Christianity,  in  this  point 
of  view,  is  of  incalculable  value  to  society  and  government. 
Faith  is  the  governor  and  director  of  the  Christian.  It  forms 
his  sentiments,  aud  animates  his  actions.  How  powerful,  how 
conspicuous,  was  its  influence  on  the  primitive  believers  ;  es- 
pecially on  the  apostle  Paul !  Such  was  his  persuasion  of  the 
reality  of  things  eternal,  that  he  esteemed  all  the  evils,  labors 
and  sufferings  of  the  present  world,  as  of  no  consideration,  in 
comparison  of  that  eternal  weight  of  glory  which  is  to  come. 
Such  was  his  hope  and  confidence  in  God,  that  he  could  say,  as 
in  the  words  preceding  our  text,  "  we  know  that  if  this  earthly 
house  of  our  tabernacle  were  dissolved,  we  have  a  building  of 
God,  an  house  not  made  with  hands,  eternal  in  the  heavens." 
His  confidence  was  greatly  increased  by  the  consideration,  that 
God  was  its  author,  and  had  strengthened  it  by  the  testimony 
of  his  Spirit.  "  Now,"  says  he,  "  he  that  hath  wrought  us  for 
this  self-same  thing,  is  God,  who  also  hath  given   us  the  earnest 


208  FUNERAL    SERMON. 

of  the  Spirit."  "  Therefore  wc  are  always  confident,  knowing 
that  whilst  we  are  at  home  in  the  body,  we  are  absent  from  the 
Lord." 

The  following  important  doctrines  are  contained  in  these 
words  : 

I.  That  tlic  soul  survives  the  dissolution  of  the  body. 

II.  That  Christians  at  death  are  received  into  heaven,  where 
Christ  their  Lord  is,  in  his  glorified  body. 

IIL  That  Cinistians  have  sufficient  reasons  to  be  always  con- 
fident that  they  shall  exist  after  death,  and  be  forever  with 
Christ  in  glory. 

These  particulars  I  shall  endeavor  to  illustrate  and  confirm. 
I  shall  then  close  the  service  with  a  short  address. 

L  I  am  first  to  show  that  the  soul  survives  the  dissolution  of 
the  body. 

On  the  subject  of  the  immortality  of  the  soul,  the  ancients 
entertained  various  and  contradictory  opinions.  It  is,  however, 
apparent,  that  the  predominant  belief  of  the  wisest  and  best 
philosophers  was,  that  the  soul  is  indestructible  and  immortal. 
Of  this  they  seemed  to  have  rather  a  strong  persuasion,  than  a 
firm  and  stable  conviction.  They  saw  that  man  appeared  not 
to  answer  any  determinate  and  ultimate  purpose  in  the  present 
state.  They  discovered  in  his  intellectual  and  moral  nature, 
principles  that  seemed  susceptible  of  unlimited  improvement, 
desires  boundless  as  eternity.  Were  these  bestowed,  merely  to 
be  destroyed  ?  To  the  various  desires  and  instincts  of  man  they 
saw  appropriate  objects  provided.  Could  it  be  supposed  that 
the  ardent  desire  of  endless  existence  was  bestowed  without  a 
possibility  of  gratification  ?  Every  feeling  of  the  heart  revolts  at 
the  thoughts  of  annihilation.  It  seemed  inconsistent  with  the 
wisdom  and  goodness  of  God,  to  reduce  to  nonentity  such  a  be- 
ing as  man,  almost  as  soon  as  he  began  to  exist,  before  his  pow- 
ers were  evolved  and  carried  to  perfection.  Besides,  every  thing 
here  appeared  confused  and  disproportionate  :  Vice  often  rode 
in  triumph,  while  virtue  grovelled  in  the  dust ;    evil  often  pre- 


FUNERAL  SERMON.  209 

vailed  over  good,  and  injustice  rioted  in  the  spoils  of  innocence. 
A  state  of  retribution  or  equalization  appeared  to  be  demanded 
or  indicated,  by  the  rectoral  justice  of  God.  Socrates,  the 
greatest  philosopher  in  all  heathen  antiquity,  contended  earnestly 
for  the  immortality  of  the  soul.  From  this  he  considered  man 
as  deriving  his  principal  dignity  and  worth.  It  is,  however, 
very  apparent  from  the  last  words  of  Socrates  to  his  judges,  that 
his  belief  in  the  immortality  of  the  soul,  was  not  unmixed  with 
doubt  and  uncertainty.  Cicero,  with  all  his  gigantic  powers 
and  lordly  virtues,  was  greatly  perplexed  on  this  subject ;  and 
after  adding  to  his  own  profound  meditations,  the  lights  of  all 
his  predecessors,  seemed  ardently  to  desire,  rather  than  firmly 
to  believe,  the  immortality  of  the  soul.  Thus  inadequate  ap- 
pears the  light  of  nature,  even  in  the  greatest  men,  on  this  most 
important  subject. 

Among  the  moderns  who  have  expressed  their  opinions  on  it, 
Doctor  Priestley  is  the  most  distinguished.  The  leading  princi- 
ple of  his  doctrine  is,  "  That  man  is  no  more  than  we  see  him 
to  be."  He  is  a  simple  material  being.  What  is  called  mind, 
is  merely  the  result  of  animal  organization.  There  is  no  found- 
ation in  nature  for  the  usual  distinction  between  soul  and  body, 
or  mind  and  matter.  Mind,  or  the  power  of  thought,  is  a  mere 
quality  of  the  brain  ;  resides  in  it  as  its  proper  organ,  and  by  it 
exhibits  all  those  phenomena  that  are  denominated  mental. 
When  the  human  body  is  completely  formed,  organised,  and 
combined,  and  all  the  senses  operated  on  by  their  appropriate 
objects,  the  result  is  thought,  or  the  power  of  thinking ;  in  the 
same  manner  as  music  proceeds  from  a  complete  instrument 
when  struck  by  a  skilful  hand.  Thus,  upon  this  scheme,  mind 
can  have  no  separate  existence.  Demolish  the  organization  of 
the  body,  and  the  man  ceases  to  exist ;  he  is  as  if  he  never  had 
been,  and  for  his  future  life  depends  entirely  on  the  resurrection. 
When  this  shall  be  accomplished,  and  the  body  re-organised  and 
re-combined,  the  power  of  thought  will  re-appear ;  conscious- 
ness will  resume  her  empire,  and  the  man  will  find  himself  the 
same  person  that  he  was  before  his  dissolution, 

This  doctrine  appears  to  me  equally  repugnant  to  sound  phi- 
losophy and  the  language  of  Scripture.     To  reject  the  distinc- 
27 


210  FUNERAL      SERMON. 

tion  between  soul  and  body,  or  mind  and  matter,  is  ultimately 
to  reject  the  distinction  between  cause  and  effect,  and  thus  to 
render  all  the  appearances  of  nature  inexplicable,  and  to  plunge 
into  atheism. 

Two  things  pervade  and  constitute  the  whole  of  nature.  One 
is  known  by  this,  that  it  is  moved ;  the  other  by  this,  that  it 
moves.  The  first  is  denominated  matter,  the  last  mind.  Mat- 
ter cannot  move  itself,  and  consequently  cannot  move  any  thing 
else.  Wherever,  therefore,  we  see  matter  in  motion,  we  are 
sure  that  it  is  moved  by  something  that  is  not  matter.  That 
something  is  mind.  Now  it  is  certain  that  all  matter  is  in  mo- 
tion ;  consequently,  wherever  there  is  matter  there  is  mind,  or 
a  self-active,  immaterial  principle,  which  produces  and  sustains 
motion.  Wherever  there  is  motion,  the  cause  of  it  must  be 
present ;  for  a  being  cannot  act  where  it  does  not  exist.  In  ad- 
dition to  this  elemental  mind,  or  active,  immaterial  substance, 
man  possesses  intellect  and  spontaneous  power,  or  volition. 
From  these  he  derives  his  chief  dignity  and  superiority  over  the 
other  parts  of  creation.  We  are  as  sure  of  the  existence  of 
mind  as  of  matter.  When  we  reason,  think,  remember,  or  put 
forth  any  other  internal  act,  we  are  as  certain  that  we  do  so,  as 
we  are  that  we  exist.  We  have  no  direct  knowledge  either  of 
mind  or  matter.  Both  are  known  by  their  qualities  or  actions 
only.  It  is  a  law  universally  admitted,  that  similar  effects  or 
qualities  should  be  referred  to  similar  causes,  and  the  contrary. 
A  greater  discrepancy  cannot  be  conceived,  than  exists  between 
the  qualities  of  mind  and  those  of  matter.  All  the  properties 
usually  ascribed  to  matter  may  be  reduced  to  one,  and  that  is 
solidity.  But  solidity  is  resistance :  were  it  not  for  this,  we 
could  not  know  that  such  a  substance  as  matter  were  in  exis- 
tence. But  we  must  remember,  that  resistance  is  action,  and 
action  is  power ;  and  power  is  a  quality  of  the  mind,  or  some- 
thing that  is  not  matter.  Thus  it  would  appear  that  what  is 
called  matter,  when  strictly  scrutinized,  loses  its  denomination, 
and  becomes  a  quahty.  Mind  therefore  is  the  chief  thing,  and 
only  agent,  in  the  universe — the  only  real  substance  existing. 
In  short,  the  material  universe  is  merely  a  temporary  modifica- 
tion of  power,  giving  an  outward  exhibition  or  picture  of  the 


FUNERAL     SERMON.  21  I 

invisible  grandeur  and  majesty  of  God ;  and  will,  when  his 
purposes  are  answered  by  it,  revert  to  its  immaterial,  elementary 
source,  "and,  like  the  baseless  fabric  of  a  vision,  leave  not  a 
wreck  behind."  Plow  absurd  is  it  to  talk  of  matter  as  the 
principal  thing  in  nature,  when  indeed  it  is  merely  nature's 
dress !  Mind,  or  soul,  constitutes  man.  From  this  he  derives 
all  his  dignity  and  worth.  The  body  is  a  mere  temporary  ve- 
hicle, connecting  man  with  the  present  world,  and  suited  to 
answer  his  purposes  here ;  but  at  death  will  be  thrown  aside,  to 
be  succeeded  by  a  body  spiritual  and  incorruptible. 

On  a  subject  of  such  high  importance  as  the  distinction  on 
which  I  have  insisted,  God  has  not  left  us  to  the  mere  light  of 
nature.  No,  thinks  to  his  condescending  goodness !  he  has 
given  us  "  a  more  sure  word  of  prophecy."  To  this  let  us  now 
appeal.  Through  the  Scriptures  the  distinction  between  soul 
and  body  is  clearly  asserted,  and  constantly  referred  to,  as  a 
fundamental  truth.  In  the  following  words.  Mat.  x.  28,  Christ 
commands  his  disciples  not  to  fear  men  :  "  Fear  them  not  which 
kill  the  body,  but  arc  not  able  to  kill  the  soul ;  but  rather  fear 
him,  which  is  able  to  destroy  both  soul  and  body  in  hell."  If 
these  words  do  not  fully  imply  that  soul  and  body  are  distinct 
substances,  and  that  the  former  is  the  principal  part,  for  which 
we  ought  to  be  principally  concerned,  it  is  impossible  for  words 
to  imply  these  truths.  These  words  would  be  destitute  of 
meaning,  if  man  were  wholly  material.  Though  Christ  repeat- 
edly assured  his  disciples  that  he  should  rise  from  the  dead,  yet 
they  understood  him  not.  The  words  bringing  the  tiding  of  his 
resurrection,  seemed  to  them  "  like  idle  tales."  They  were 
sure  that  Christ  was  dead ;  they  had  seen  him  expire  on  the 
cross ;  they  had  seen  him  laid  in  the  tomb.  After  his  resur- 
rection, when  his  disciples  were  assembled,  "  Jesus  himself  stood 
in  the  midst  of  them,  and  saith.  Peace  be  unto  you."  They 
are  petrified  with  astonishment,  supposing  "  that  they  had  seen 
a  spirit."  Mark  the  words  of  Christ :  "  Behold  my  hands  and 
my  feet,  that  it  is  I  myself;  handle  me  and  see ;  for  a  spirit 
hath  not  flesh  and  bones,  as  ye  see  me  have."  Luke  xxiv.  39. 
Stephen  the  proto-martyr,  when  stoned  to  death,  cried  out, 
"Lord  Jesus,  receive  my  spirit."     Acts  vii.  59.     In  1  Cor.  ii. 


212  FUNERAL    SERMON. 

11,  the  apostle  says,  "For  what  man  knovvcth  the  things  of  a 
man  save  the  spirit  of  man  tliat  is  in  him  ?  even  so  the  things  of 
God  knovvcth  no  man,  but  the  Spirit  of  God."     John  heard  a 
voice  from  heaven  saying,  ''  Blessed  are  tlie  dead  which  die  in 
the  Lord  from  henceforth."     Rev.  xiv.  13.     The  apostle  Paul 
puts  it  beyond  all  doubt  that  the  soul  survives  the  dissolution  of 
the  body,  and  exists  in  a  state  of  conscious  activity  and  enjoy- 
ment-    Thus  he  says  to  the  Philippians,  chap.  i.  23,  "  For  I  am 
in  a  strait  betwixt  two :  having  a  desire  to  depart,  and  to  be 
with  Cinist,  which  is  far  better."     And  in  2  Cor.  v.  8 :  "  We 
are  confident,  and  willing  rather  to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord."     To  the  same  purpose  was 
the  language  of  Christ  to  the  thief  crucified  with  him  :  "  Verily 
I  say  unto  thee,  to-day  shall  thou  be  with  me  in  Paradise."     At 
our  Saviour's  transfiguration,  '•  there  appeared  Moses  and  Elias 
talking  with  him."     This  would  have  been  impossible,  if  Moses 
and  Elias  had  not  been  in  existence  in  the  spiritual  world.    Our 
Saviour  repeated  the  words  of  God  from  Moses  to  prove  that 
the  dead  will  rise:  "  I  am  the  God  of  Abraham,  and  of  Isaac, 
and  of  Jacob."     How  do  these  words  contain  the  doctrine  of 
the  resurrection  ?  Our  Saviour  will  inform  us :   "  God,"  says  he, 
■"  is  not  the  God  of  the  dead,  but  of  the  living."     Abraham, 
Isaac  and  Jacob,  therefore,  are  alive ;  and  to  make  the  words 
true  in  their  full  extent  and  meaning,  these  persons  must  again 
be  united  to  their  bodies :  for  these  are  objects  of  redemption 
as  well  as  their  souls.      The  parable  of  the  rich  man  and  Laza- 
rus is  evidently  built  on  the  common  opinion,  entertained  by  the 
Jews,  of  the  state  of  departed  souls,  and  their  diflferent  situations 
after  this  life.     It  is  truly  astonishing,  that  so  many  of  the  mod- 
erns, and  some  of  them  eminent  for  biblical  knowledge,  should 
have  asserted,  that  the  doctrine  of  a  future  life,  and  of  the  im- 
mortality of  the  soul,  was  not  known  to  the  patriarchs,  prophets 
and  righteous  men  of  ancient  times.     The  contrary  is  abundant- 
ly evident,  both  from  the  frequent  allusions  to  this  doctrine  in 
the  writings  of  the  Old  Testament,  as  well  as  in  those  of  the 
New.     Turn  to  the  reasoning  of  Paul,  as  stated  in  the  eleventh 
chapter  to  the  Hebrews.     He  is  describing  the  nature,  the  ef- 
fects, and  the  object  of  faith.     These  he  exemplifies  in  Abel,  in 


FUNERAL    SERMON.  213 

Enoch,  and  Noah ;  in  Abraham,  Isaac  and  Jacob.  lie  partic- 
ularly mentions  Abraham,  and  says,  "  By  faith  he  sojourned  in 
the  land  of  promise,  as  in  a  strange  country,  dwclUng  in  taber- 
nacles with  Isaac  and  Jacob,  the  heirs  with  him  of  the  same 
promise."  What  was  this  promise?  Was  it  a  city  in  the  land 
of  Canaan  ?  Far  otherwise.  The  apostle  says,  "  He  looked  for 
a  city  which  hath  foundations,  whose  builder  and  maker  is  God." 
"  Now  they  desire  a  better  country  ;  that  is,  an  heavenly."  The 
apostle  proceeds,  and  mentions  Joseph  and  Moses,  Gideon  and 
Samuel,  and  the  prophets,  and  illustrates  their  faith  by  their 
hope  of  future  reward.  lie  mentions  others  who  were  tortured, 
not  accepting  deUverance.  This,  he  says,  they  did,  "  that  they 
might  obtain  a  better  resurrection."  This  great  number  of  an- 
cient worthies,  he  declares,  all  died  in  the  faith,  "  not  having 
received  the  promise."  Thus  it  appears  that  the  true  worship- 
pers of  God,  under  the  former  dispensation,  believed  not  only 
in  the  separate  existence  of  the  soul,  but  in  the  resurrection  of 
the  body. 

If  the  doctrine  of  the  separate  existence  of  the  soul  be  true, 
the  dreary  and  comfortless  doctrine  of  materialism,  and  tempo- 
rary annihilation,  must  be  false.  Those  who  contend  for  the 
non-existence  of  the  soul  in  a  separate  state  often  demand  an 
example  of  one  who  has  visited  the  unseen  world,  and  returned 
to  the  earth.  This,  I  presume,  I  shall  be  able  to  exhibit ;  and 
also  to  prove,  by  direct  example  from  Scripture,  the  existence 
of  disembodied  spirits.  For  this  purpose,  permit  me  to  call  your 
attention  to  those  words  of  St.  Peter,  as  quoted  from  the  Psalms, 
Acts  ii.  27  :  "  Thou  wilt  not  leave  my  soul  in  hell,  neither  wilt 
thou  suffer  thine  holy  one  to  see  corruption." 

The  design  of  the  apostle  in  these  words  is,  to  prove  the  re- 
surrection of  Christ.  The  words,  as  they  are  spoken,  refer  to 
David.  The  apostle,  however,  shews  that  they  were  not  ful- 
filled in  him  :  "  for,"  says  he,  "  he  is  both  dead  and  buried,  and 
his  sepulchre  is  with  us  unto  this  day."  David  personated  Christ 
when  he  spake,  "  being  a  prophet,  and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  accord- 
ing to  the  flesh,  he  would  raise  up  Christ  to  sit  upon  his  throne  ; 
he,  seeing  this  before,  spake  of  the  resurrection   of  Christ,  that 


214  FUNERAL    SERMON. 

his  soul  \vu8  not  left  in  hell,  neither  did  his  flesh  see  corruption." 
To  render  his  reasoning  conclusive,  the  apostle  takes  these 
words  from  writings  which  the  .Jews  acknowledged  to  be  of  di- 
vine authority,  and,  instead  of  applying  them  to  David,  ap- 
plied them  to  Christ.  Of  him  he  says,  "that  his  soul  was 
not  left  in  hell,  neither  did  his  flesh  see  corruption."  Now 
if  the  soul  of  Christ  was  not  left  in  hell,  it  must  certainly 
have  been  there.  What  are  we  to  understand  by  this  ? 
I  will  endeavor  to  show  you.  The  word  used  in  the  Greek 
version  is  hades.  This  signifies  the  invisible  state,  the  recep- 
tacle of  disembodied  spirits,  the  general  mansion  into  which  all 
descended  at  death.*  The  Hebrew  word  used  in  the  Old  Testa- 
ment for  this  state  is  sheol.  Throughout  the  sacred  Scrip- 
tures it  is  invariably  used  in  this  sense.  Another  word  Jceher, 
used  by  the  Hebrew  writers,  signifies  the  grave.  These  two 
words,  the  names  of  hell  and  the  grave,  are  never  confounded 
by  the  Hebrew  writers.  The  first  signifies  the  mansion  of  the 
departed  spirit ;  the  last  the  repository  of  the  dead  body.  The 
Greek  words,  hades  and  taphos,  exactly  correspond  to  them, 
and  are  used  as  such  by  the  writers  of  the  New  Testament.' 
Unfortunately,  in  our  translation  these  words  are  confounded, 
and  promiscuously  translated  hell  or  grave.  When  the  word 
hell  is  used,  the  first  notion  it  presents  to  an  English  reader  is, 
the  place  of  torment,  whereas  it  properly  signifies  no  more  than 
the  invisible  state,  or  hidden  place.  The  word  which  properly 
signifies  the  place  of  torment  is  Gehenna,  a  word  of  Hebrew 
derivation.  Thus,  by  an  abuse  of  language,  has  error  been 
produced  and  perpetuated.  Now  as  hades,  or  hell,  invariably 
signifies  the  mansion  of  departed  souls,  it  is  not  difficult  to  un- 
derstand that  part  of  the  apostle's  creed  which  says,  that  Christ 
"  descended  into  hell."  This  the  ancient  Hebrew  writers  de- 
scribe as  in  the  central  parts  of  the  earth  ;  a  vast  repository, 
surrounded  by  an  impassable  wall,  and  fortified  with  huge  gates 
of  brass,  and  massive  bars  of  iron,  which    our    Saviour  by   his 

*  Those  who  wish  to  see  this  subject  fully  and  learnedly  discussed,  I  beg 
leave  to  refer  to  Dr.  Horsely's  Critical  Notes  on  Ilosea,  page  257,  &c.,  pages 
200, 201  ;  and  page  46,  note  7i ;  and  also  his  sermon  on  Christ's  Descent  into 
Hell.  Lond.  edit.  1804. 


FUNERAL    SERMON.  215 

power  was  to  batter  down,  and  cut  in  sunder.     That  part  of  the 
mansion  to  which  the  righteous  descended,  was  called  Paradise. 
This  was  not  a  state  of  penal  confinement ;    but  of  unfinished 
bliss,  of  security  and   hope.     Into  this  place  men  would  never 
have  entered,  had  it  not  been  for  sin.     As  the  Saviour  took  on 
him  the  whole  condition  of  humanity,  it  became  necessary,  as  a 
part  of  his  wonderful  humiliation,  that  he  should  descend  into 
the  habitation  of  departed  souls,  that  he  might  proclaim  hberty 
to  the  captives,  "and  delivered  them  who,  through  fear  of  death, 
were  all  their  life-time  subject  to  bondage."     When  did   Christ 
descend  into  this  invisible  state  called  hades,  or  hell  ?     Let  his 
words  to  the  repentant  thief  answer  :     "  To-day  shalt  thou  be 
with  me  in  Paradise."     Into   this  habitation   of  disembodied 
spirits  did  the  Saviour  descend  ;    not  there  to  abide,  for    "  his 
soul  was  not  left  in  hell ;"    not  there  to  preach  repentance,  for 
this  had  been  given  ;    but  to  proclaim  his  victory  on  the  cross, 
— to  announce  that  the  great  sacrifice  of  atonement  had  been 
oftered  ;  and  to  assure  the  "  spirits  in  prison"  that  he  was  about 
to  "  ascend  to  his  father  and  their  father,  to  his  God  and  their 
God."     Having  accomplished  this  part  of  his  work,  he  returned 
on  the  third  day,  and  assumed  his  body,  so  that  "  it  saw  no  cor- 
ruption."    Now,  that  the  Paradise  to  which  Christ  went  after 
his  crucifixion  was  not  heaven,  as  it  is  commonly  supposed,  is 
evident  from  his  words  to  Mary.    As  soon  as  she  recognised  her 
risen  Lord,  he  said,  '•  Touch  me  not,  for  I  am  not  yet  ascended 
to  my  Father."     This  subject  will  receive  farther   illustration 
from  the  following  words  in   1  Pet.  iii.  18,  &c.      "  For  Christ 
also  hath  once  suffered  for  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God ;    being  put  to  death  in  the  flesh,  but 
quickened  by  the  Spirit :    by  which  also  he  went  and  preached 
to  the  spirits  in  prison  ;  which  sometime  were  disobedient,  when 
once  the  long-sufiering  of  God  waited  in  the  days  of  Noah." 
Commentators  have  strangely  perverted  this  text,  and,  for  fear 
of  purgatory,  have  given  up  a  most  important  fact  in  the  history 
of  redemption.     Lest  they  should  countenance  the  exposition  of 
the  Romish  doctors,  they  gravely  assure  us,  in  direct  contradic- 
tion to  the  words  of  the  text,  that  Christ,  by  his  Spirit,  went  in 
the  days  of  Noah  and  preached  to  the  inhabitants  of  the  former 


216  FUNER.VL    SERMON. 

world.  The  words  imply  no  such  meaning ;  but  plainly  declare 
that  Christ,  after  his  death,  went  and  preached  :  "  being  put  to 
death  in  the  flesh,  but  quickened  by  the  spirit,"  or,  "  quick  in 
spirit :"  that  is,  alive  in  his  soul,  which  survived  the  stroke 
under  which  his  body  fell :  "  he  went  and  preached  to  the 
spirits  ;"  not  to  men  in  the  flesh  :  "  to  the  spirits  in  prison,"  or 
safe-keeping.  Who  were  these  spirits  ?  The  next  words  inform 
us  :  "  the  spirits  which  sometime  were  disobedient."  This  ex- 
pression implies,  that  they  had  afterwards  become  obedient. 
"  They  were  disobedient,  when  once  the  long-suffering  of  God 
waited  in  the  days  of  Noah."  But  as  it  seems  implied  that  they 
afterwards  became  obedient,  it  is  reasonable  to  believe,  that 
numbers,  who  had  slighted  the  warnings  of  Noah,  as  soon  as 
they  beheld  the  signs  of  the  approaching  deluge — when  they 
felt  the  earth  trembling,  and  bursting  under  their  feet — when 
they  beheld  the  fountains  of  the  great  deep  breaking  up — the 
windows  of  heaven  opened — the  floods  pouring  down,  and  in 
their  wide-wasting  sweep  burying  all  in  ruin  ; — repented,  deeply 
repente(^  of  their  enormous  sins,  and  found  refuge  in  the  mercy 
of  God.  Though  "  the  flood  took  them  all  away,"  yet  those 
who  cried  for  pardon  and  repented,  were  accepted,  and  were 
secured  in  the  habitation  of  the  spirits  of  the  just.  That  there 
were  thousands  of  others  in  this  subterranean  repository,  there 
can  remain  no  doubt ;  for  this  was  tlie  Paradise  to  which  the 
patriarchs,  prophets,  and  holy  men  of  old,  departed,  and  into 
which  they  entered  after  death.  These  all  died  in  faith  of  the 
Messiah  to  come,  not  having  received  the  promises  ;  but  beheld 
them  afar  off,  and  were  persuaded  of  them.  The  reasons,  I 
conceive,  why  the  disobedient  in  the  days  of  Noah  are  exclu- 
sively mentioned,  are  these — that,  as  they  were  suddenly  hur- 
ried off  in  such  a  tremendous  catastrophe,  they  might  still  en- 
tertain fearful  apprehensions  of  divine  wrath.  Succeeding  ages 
might  suppose,  that  the  antediluvians  had  no  part  in  the  great 
redemption,  because  they  experienced  such  severity  from  God. 
These  apprehensions  the  apostle  dissipates,  by  assuring  us  that 
Christ  "  went  and  preached  to  the  spirits  in  prison."  He  there 
proclaimed  the  accomplishment  of  redemption  ;  announced  the 
acceptable  year   of  the   Lord,  and    the  opening  of  the  prison 


FUNERAL    SERMON.  217 

doors.  "  He  delivered  the  prey  from  the  mighty,  and  divided 
the  spoil  with  the  strong ;"  and  thus  became  "Lord  of  the  dead 
and  living."  "  Now,"  says  Paul,  "  that  he  ascended,  what  is  it 
but  that  he  also  descended  first  into  the  lower  parts  of  the 
earth  ?"  Eph.  iv.  9.  This  last  expression  is  a  periphrasis  for  hell, 
or  the  mansion  of  spirits.  Christ,  at  his  ascension,  delivered 
these,  and  carried  them  all  up  in  triumph  to  heaven.  The 
apostle  says  expressly,  "  he  ascended  on  liigh,  leading  captivity 
captive."  It  is  abundantly  evident  from  the  Scriptures,  that, 
since  the  ascension  of  Christ,  all  his  followers,  at  death,  ascend 
up  where  he  is,  at  the  right  hand  of  God  ;  and  do  not  descend  to 
the  place  called  Paradise,  where  Christ  conducted  the  repentant 
thief;  where  were  in  safe-keeping  all  who  had  died  in  faith  of 
the  Messiah  to  come.  Christ  at  his  ascension  certainly  went  up 
into  heaven  ;  he  prayed  that  where  he  was  there  his  disciples 
might  be,  and  behold  his  glory.  "  I,"  said  Christ,  "  ascend  unto 
my  Father,"  "  A  little  while,  and  ye  shall  not  see  me,  because 
I  go  to  the  Father."  "  In  my  Father's  house  are  many  mansions  ; 
if  it  were  not  so  I  would  have  told  you.  I  go  to  prepare  a 
place  for  you."  Christ  is  represented  at  the  day  of  judgment  as 
coming  from  heaven  with  all  his  saints.  In  short,  no  fact  is 
more  plainly  or  frequently  stated  in  the  New  Testament,  than 
the  residence  of  Christ  in  heavenly  glory  at  his  Father's  right 
hand.  At  the  day  of  judgment  it  is  evident  that  none  of  the 
righteous  are  in  hades  :  for  John  says,  that  death  and  hades,  or 
hell,  gave  up  the  dead  that  were  in  them.  These  were  certainly 
the  wicked  dead :  for  the  next  words  assure  us,  "  that  death 
and  hades  were  cast  into  the  lake  of  fire,  which  is  the  second 
death." 

What  a  glorious  view  does  the  preceding  statement  exhibit  of 
the  great  work  of  Christ !  How  clearly  does  it  establish  the  sepa- 
rate existence  of  the  soul !  How  completely  does  it  destroy  the 
dismal  notion  of  a  state  of  sleep  between  death  and  the  resur- 
rection !  Christ  said  to  his  disciples,  "Because  I  live,  ye  shall  live 
also."  As  the  soul  of  Christ  survived  the  dissolution  of  his  body 
and  continued  in  a  state  of  conscious  activity,  so  shall  the  soul 
of  every  believer.  Christ  is  the  captain  of  salvation,  and  the 
king  of  glory.  As  a  conqueror  from  the  cross,  travelling  in  the 
28 


218  FUNERAL    SERMON. 

greatness  of  his  strength,  he  bound  in  everlasting  chains  the 
power  of  darkness  ;  and,  while  he  bade  the  prisoners  go  free, 
rising  in  all  the  majesty  of  his  power,  with  his  uplifted  arm, 
smote  the  bastile  of  death,  and  crumbled  it  to  atoms.  Then 
did  our  great  Immanuel  triumph  !  Then  did  he  finish  man's 
redemption!  Then,  O  Death,  thou  didst  lose  thy  sting!  Then, 
O  Hell,  thou  didst  feel  thine  eternal  wound ! 

The  Saviour,  having  delivered  the  prisoners  of  hope,  and 
proclaimed  the  acceptable  year  of  the  Lord  ;  having  returned 
and  visited  his  church,  "  being  seen  of  them  forty  days  ;"  hav- 
ing, through  death,  established  his  empire,  and  become  "  Lord 
of  the  dead  and  living  ;"  having  collected  the  myriads  of  spirits 
in  safe-keeping ;  having  accomplished  his  work  on  the  earth,  and 
'"  under  the  earth ;" — he  ascended  on  high,  leading  captivity 
captive  ;  while  adoring  angels  hailed  his  return  to  heaven  :  "Lift 
up  your  heads,  O  ye  gates,  and  be  ye  lifted  up,  ye  everlasting 
doors,  and  the  King  of  glory  shall  come  in  !  Who  is  this  King 
of  glory  ?  The  Lord  strong  and  mighty  :  the  Lord  mighty  in 
battle.  Lift  up  your  heads,  O  ye  gates,  and  be  ye  Ufted  up,  ye 
everlasting  doors,  and  the  King  of  glory  shall  come  in  !  Who  is 
this  King  of  glory  ?  The  Lord  of  hosts  :  he  is  the  King  of 
glory." — As  a  returning  conqueror,  with  all  his  captive  and 
ransomed  millions,  he  entered  heaven's  everlasting  doors,  while 
love  ineftable  beamed  from  his  Father's  face,  and  ten  thousand 
hallelujahs,  sent  forth  in  loud  harmony,  rang  through  the  eternal 
regions. 

Thus  I  think  it  abundantly  evident  from  the  dictates  of  reason, 
and  from  Scriptural  doctrine  and  Scriptural  facts,  that  the  soul 
survives  the  dissolution  of  the  body.  Here  a  question  of  the 
highest  interest  presents  itself — In  what  state  has  the  Christian 
reason  to  hope  that  he  shall  exist  after  the  death  of  the  body  ? 
This  brings  me  to  the  next  part  of  ray  subject : 

n.  To  show  that  Christians,  at  death,  are  received  into  heav- 
en, where  Christ  tlicir  Lord  is  in  his  gloritied  body. 

That  there  is  a  mansion  called  heaven,  somewhere  in  the 
vast  dominions  of  God,  is  clearly  taught  in  the  Scriptures.  The 
apostle  Paul  calls  it  the  third  heaven.     '•  I  knew  a  man  in  Christ 


FUNERAL    SERMOJf.  219 

caught  up  to   the  third  lieaven."     This  is  the   place  in  which 
God  more   immediately    displays  his  glory   to  angels  and  the 
spirits  of  the  just  made  perfect ;    the  mansion,  that   "  high  and 
holy  place,"    in  which  Christ  resided  before  he  came  down  to 
earth.     Alluding  to  this,  he  says,   John  xvii.  5,    "  And  now,  O 
Father,  glorify  thou  me  with  thine  own  self,  with  the  glory  which 
I  had  with  thee  before  the  world  was."     And  in   chap.  vi.  62, 
speaking  to  his  disciples,  he  says,   "  What,  and  if  ye  shall  see 
the  son  of  man  ascend    up  where  he  was  before."     "Ye  are 
from  beneath,  I  am  from  above."     "  In  my  father's  house  are 
many  mansions."     Paul  says,    "  The  first   man  is  of  the  earth 
earthy  ;  the  second  man  is  the  Lord  from  heaven."     The  "  two 
men  in  white"  who  stood  by  the  disciples  at  the  ascension,  said, 
"  Ye  men  of  Galilee,   why  stand   ye  gazing  up  into  heaven  ? 
This  same  Jesus  which  is  taken  up  from  you  into   heaven,  shall 
so  come,  in  like  manner  as  ye  have  seen  him  go   into  heaven." 
The  apostle  Peter  said  to  the  Jews  concerning  Jesus,    "  Whom 
the  heavens  must  receive  until  the  times  of  restitution   of  all 
things."    Acts  iii.   21.     Paul  writing   to   the    Hebrews,    says, 
"  Christ  is  not  entered  into  the  holy   places,  made  with  hands, 
but  into  heaven  itself."  Heb.  ix.  24.     He  also  says,  "  I  have  a 
desire  to  depart  and  to  be  with  Christ,to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord."  In  the  scriptures  the  Church  is 
spoken  of  as   "  The  whole  family  in  heaven  and  on  earth  ;"    as 
one  extensive  and  united   fraternity,  as  an   organised  and   pro- 
portioned body,  of  which  Christ  is  the  head.     Jerusalem   which 
is  above,  is  mother  of  all  the  children  on  earth.     The  righteous 
at  death,  therefore,  are  merely  removed  into  an  higher  mansion 
of  the  vast  palace  of  God.     What  a  transporting  view  does  the 
apostle  Paul  give   of  the  great   family  under  Christ  and  God, 
the  judge  of  all.     "  Ye  are  come  unto   Mount   Sion,  and  unto 
the  city  of  the  living  God,  the   heavenly  Jerusalem  ;    and  to  an 
innumerable  company  of  angels ;    to  the  general  assembly,  and 
Church  of  the  first  born,  which  are  written  in  heaven  ;    and  to 
God  the  judge  of  all ;    and  to  the  spirits  of  just  men  made  per- 
fect, and  to  Jesus  the  Mediator  of  the  New  Covenant.'     John 
when  in  Patmos,  had  a  view  of  the  heavenly  glory  ;    he  beheld 
the  great  Messiah  throned  in  majesty  ;    he  saw  the  four  living 


220  FUNERAL    SF.HMON. 

creatures  and  the  four  and  twenty  elders  casting  their  crowns  of 
gold  before  the  throne,  singing  a  new  song,  "  Thou  art  worthy, 
for  thou  wast  slain,  and  hast  redeemed  us  to  God  out  of  every 
kindred,  and  tongue,  and  people,  and  nation." 

There  is  unquestionably  a  local  heaven,  styled  the  habitation 
of  God  ;  where  he  manifests  his  glory  ;  a  mansion  of  delight,  far 
remote  from  the  sphere  of  fallen  nature,  beyond  the  utmost 
verge  of  matter,  where  eternal  nature  as  it  flow^s  from  God, 
reigns  with  all  its  elements  bound  in  immoveable,  everlasting 
harmony ;  where  sin  has  never  entered,  and  never  will  enter ; 
there  throned  in  glory,  reigns,  and  forever  will  reign,  the  great 
Immanuel ;  there  he  sits  arrayed  in  light ;  and  from  his  high 
and  holy  place,  looks  down  on  his  vast  monarchy,  and  surveys 
innumerable  worlds  and  systems  rolling  beneath  his  feet.  There 
dwells  the  train  of  angels  and  archangels,  clothed  in  glory. 
There  stand  and  bow  before  the  throne  the  palm  bearing  mil- 
lions. "  redeemed  from  every  kindred,  and  tongue,  and  people." 
There  stands  the  tree  of  life,  bearing  immortal  fruit ;  and  fast 
by  the  fount  of  God  pours  forth  its  chrystal  waters.  The  light 
of  the  sun  and  the  moon  are  lost  in  the  everlasting  light  and 
glory  of  God. 

Into  this  bright  mansion,  all  who  die  in  the  Lord  will  be  re- 
ceived. This  is  the  place  which  Christ  has  gone  to  prepare  for 
them.  It  is  not  without  reason  that  they  rejoice  in  hope  of  the 
glory  of  God. 

I  shall  now  proceed  to  the  last  particular  proposed  from  the 
text. 

III.  I  am  to  shew  why  Christians  are  always  confident  that 
they  shall  exist  after  death  with  Christ,  and  afterwards  be  fash- 
ioned like  to  his  glorious  body. 

1.  The  confidence  or  faith  of  Christians,  is  founded  in  the 
testimony  of  God,  and  implies  a  full  surrender  of  the  intellect 
and  heart  to  his  authority.  Hence  faith  becomes  the  medium 
of  intercourse  between  the  soul  and  things  distant  and  unseen ; 
it  operates  as  a  new  sense,  enlarging  the  sphere  of  reason ;  and 
by  connecting  the  events  of  time  with  the  retributions  of  eterni- 
ty, substitutes  more  noble  and  efficacious  principles  of  action ; 


FUNERAL    SERMON.  221 

and  by  imparting  to  the  present,  the  powers  of  the  world  to 
come,  points  the  destiny  of  man  to  an  higher  interest  and  a 
brighter  crown.  Faith  looks  not  at  the  things  "  that  are  seen," 
for  these  are  temporal ;  but  "  at  the  things  which  are  unseen," 
for  these  are  eternal.  For  all  our  knowledge  of  existence  after 
the  present  life,  we  are  wholly  indebted  to  divine  revelation. 
In  this  the  promises  are  so  plain  and  explicit,  the  declarations 
so  direct  and  decisive,  that  we  have  reason  to  be  always  confi- 
dent that  "  whilst  we  are  at  home  in  the  body,  we  are  absent 
from  the  Lord;"  that  when  we  die,  "we  shall  be  present  with 
him ;"  so  that  "  whether  we  live  or  die,  we  are  the  Lord's." 
"  The  Lord  himself  shall  descend  from  heaven  with  a  shout, 
with  the  voice  of  the  archangel  and  the  trump  of  God  ;  and  the 
dead  in  Christ  shall  rise  first."  1  Thes.  iv.  16.  "  Them  also 
which  sleep  in  Jesus,  will  God  bring  with  him."  '•  For  our 
conversation  is  in  heaven  ;  from  whence  also  we  look  for  the 
Saviour,  the  Lord  Jesus  Christ ;  who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  glorious  body."  Phil, 
iii.  20,  21. 

God  will  most  assuredly  fulfil  all  his  promises  ;  "he  will  guide 
us  with  his  counsel  and  afterward  receive  us  to  glory."  The 
christian  founds  his  hope  of  future  happiness  not  on  the  prom- 
ises alone  ;  he  can  appeal  to  a  source  of  evidence  more  direct 
and  impressive,  which  pours  light  into  his  understanding,  and 
powerfully  impresses  his  heart.  Christ,  before  his  departure, 
promised  to  his  disciples  the  advent  and  illumination  of  the  Holy 
Ghost,  the  comforter,  and  declared  that  he  should  abide  with 
them  for  ever,  that  he  should  bring  all  things  to  their  remem- 
brance, and  lead  them  into  all  truth. 

2.  Hence  another  reason  of  the  Christian's  confidence,  is  the 
testimony  of  the  Spirit.  John  says,  "  he  that  believeth  in  the 
Son,  hath  the  witness  in  himself;"  and  the  apostle  says,  "  The 
spirit  beareth  witness  with  our  spirits,  that  we  are  the  children 
of  God." — The  Holy  Spirit,  under  the  character  of  teacher, 
sanctifier  and  comforter,  is  the  great  agent  in  manifesting,  ap- 
plying, and  rendering  effectual,  the  redemption  obtained  by  Christ. 
"  If  I  go  away,  said  Christ,  I  will  send  him  unto  you."  "  He 
shall   not   speak  of  himself,  he  shall  testify  of  me,  for  he  shall 


22^  FUNERAL    SERMON. 

receive  of  mine  and  show  it  unto  you."  By  the  things  of  Christ 
we"^  are  to  understand  liis  mediatorial  work  in  all  its  branches  ; 
his  assumption  of  our  nature  ;  his  spotless  birth  ;  his  oljcdient  and 
holy  life  ;  his  bitter  suiierings  and  death ;  his  triumphant  resur- 
rection and  ascension  ;  his  session  and  intercession  at  the  right 
hand  of  God.  The  teaching  and  doctrine  of  the  Spirit  of  Truth 
may  always  be  known  by  this,  that  they  lead  men  directly  to 
Christ,  and  induce  them  to  build  all  their  hopes  of  salvation  on 
him.  In  the  first  establishment  of  Christianity,  the  Spirit  bore 
testimony  to  the  truths  of  the  gospel,  by  miraculous  gifts  and 
powers.  Men,  on  the  surest  ground,  the  evidence  of  their  sen- 
ses, embraced  the  great  salvation ;  "  which,"  says  Paul,  "  began 
to  be  spoken  by  the  Lord,  and  was  confirmed  unto  us  by  them 
that  heard  him.  God  also  bearing  them  witness,  both  with  signs 
and  wonders,  and  with  divers  miracles  and  gifts  of  the  Holy 
Ghost."  Heb.  ii.  3,  4.  The  disciples  of  Christ  were  so  Winded 
by  their  prejudices  in  favor  of  a  temporal  kingdom,  that  even 
after  his  resurrection,  they  addressed  him  thus  :  "Lord  wilt  thou 
at  this  time  restore  again  the  kingdom  of  Lsrael."  And  he 
said  unto  them,  "  It  is  not  for  you  to  know  the  times  or  the 
seasons,  which  the  Father  hath  put  in  his  own  power  ;  but  ye 
shall  receive  power  after  that  the  Holy  Ghost  is  come  upon 
you."  Acts  i.  6,  7.  He  also  "commanded  them  that  they  should 
not  depart  from  Jerusalem ;  but  wait  for  the  promise  of  the 
father,  which,"  says  he,  "  ye  have  heard  of  me." 

Let  us  now  see  how  this  promise  was  fulfilled.  Let  us  see 
in  what  manner  the  apostles  received  power  from  on  high. 
"  When  the  day  of  Pentecost  was  fully  come,  they  were  all  of 
one  accord  in  one  place,  and  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  mighty  wind,  and  filled  all  the  house 
where  they  were  sitting ;  and  there  appeared  unto  them  cloven 
tongues  like  as  of  fire,  and  it  sat  upon  each  of  them.  Acts  i.  1, 
&c.  The  apostles  were  greatly  agitated,  and  immediately  ad- 
dressed the  multitudes  in  languages  they  had  never  learned. 
At  this  time,  a  grand  anniversary  festival  of  the  Jewish  nation, 
there  "  were  dwelling  at  Jerusalem,  Jews,  devout  men  out  of 
every  nation  under  heaven."  How  great  was  their  astonishment 
when   they   heard   unlettered  Galileans  addressing   them    and 


FUNERAL    SERMON.  223 

"  speaking  to  them  in  their  own  tongue  in  which  they  were  born 
the  wonderful  worlvs  of  God."  The  apostles  now  experienced 
the  fulfilment  of  the  promise  concerning  the  Holy  Ghost ;  they 
now  received  power  from  on  high  ;  they  now  entertained  no 
doubt  that  Christ  had  risen  and  ascended  to  God.  Such  was 
their  conviction,  such  was  their  confidence,  that  even  Peter  who 
had  denied  his  Master,  now  boldly  came  forth  and  charged  the 
Jews  with  murdering  "  the  Prince  of  Life."  So  cogent  were 
his  reasonings  from  their  own  prophets,  that  they  '-'were  pricked 
in  their  hearts,  and  cried  out.  Men  and  brethren  what  shall  we 
do  ?"  Such  was  the  force  of  truth  ;  such  was  the  testimony  of 
the  Holy  Ghost,  that  "  the  same  day,  there  were  added  unto 
them  about  three  thousand  souls,"  The  Holy  Ghost  confirmed 
the  doctrine  of  the  apostles,  not  only  by  the  gift  of  tongues,  but 
by  the  power  of  healing  diseases  and  raising  the  dead.  Mira- 
cles are  the  best  possible  proofs  of  a  religion,  designed  to  be 
catholic  or  ecumenical.  They  are  a  direct  appeal  to  the  senses 
of  men  ;  and  can  be  judged  of  as  well  by  the  illiterate  as  the 
learned.  Miracles  are  supernatural  facts,  so  connected  with  the 
doctrines  they  are  designed  to  confirm,  that  if  you  admit 
the  former,  you  must  admit  the  latter.  If  a  teacher  affirm 
that  his  doctrine  is  from  God,  and  in  attestation  of  it,  can 
by  a  word  heal  the  sick  and  raise  the  dead,  we  are  obliged 
to  acknowledge  him  a  messenger  from  God ;  for  we  know 
that  it  is  impossible  for  God  to  lend  an  exertion  of  his  pow- 
er to  support  an  impostor  or  propagate  a  falsehood.  In 
the  miracles  performed  by  Christ  and  his  apostles  there  could  be 
no  deception ;  they  were  performed  in  open  day,  before  thou- 
sands of  spectators,  in  the  full  possession  of  their  senses ;  and 
for  ends  the  most  disinterested  and  important.  After  the  es- 
tablishment of  Christianity,  miracles  were  not  necessary,  and 
therefore  ceased  to  be  performed.  To  us,  they  now  stand  on 
record  as  other  historical  facts,  and  as  such  are  to  be  used  for 
the  confirmation  of  our  faith.  The  ordinary  assistances  of  the 
Spirit,  in  sanctifying  and  illuminating,  are  granted  to  us,  and  to 
all  Christians  in  all  ages  and  nations ;  and  carry  directly  to  our 
own  consciousness,  a  degree  and  kind  of  evidence,  which  if  we 
reject,  we  must  reject  all  evidence  whatever.     *'  He  that  believ- 


224  rUNERAL    SERMON. 

cth  on  tlic  Son,  hath  the  witness  in  Iwmself."  This  is  suffi- 
cient to  authorize  our  confidence,  that  we  shall  live  as  Christ 
lives ;  that  when  he  ajjpears  we  shall  api)ear  with  him  in  glory  ; 
— tiiat  he  will  change  our  vile  body  and  make  it  like  his  most 
glorious  body  ;  and  that  with  him  we  shall  leign  and  triumph 
forever,  in  the  kingdom  of  God. 

III.  Another  reason  why  Christians  are  confident  of  future 
happiness,  is  the  evidence  they  have  of  Christ's  resurrection. 
This  is  a  most  important  fact,  for  it  involves  the  truth  of  the 
whole  system  of  divine  revelation.  As  the  resurrection  of  Christ 
was  a  miracle  of  the  highest  kind,  so  it  gave  a  most  striking  dis- 
play of  the  power  and  interposition  of  God.  Now  if  we  ad- 
mit that  Christ  was  raised  from  the  dead,  we  must  admit  that 
he  was  a  true  prophet ;  that  all  his  doctrines  were  true,  and  that 
the  writings  of  the  ancient  prophets,  to  which  he  often  appealed, 
were  divinely  inspired. — Christ  represented  his  resurrection  and 
eternal  life,  as  indissolubly  connected  with  those  of  his  follow- 
ers. He  is  the  head  ; — they  are  the  members.  His  resurrec- 
tion involves  theirs  :  "  Because  I  live,  ye  shall  live  also."  "  I 
am  the  resurrection  and  the  life."  "  When  Christ,  who  is  our 
life,  shall  appear,  then  shall  we  appear  wath  him  in  glory." 
"  We  shall  be  fashioned  like  to  his  glorious  body."  "  The  first 
Adam  was  made  a  living  soul ;  the  second  a  quickening  spirit." 
"  And  as  we  have  borne  the  image  of  the  earthy,  we  shall  also 
bear  the  image  of  the  heavenly." 

No  fact  recorded  in  ancient  history  comes  to  us  so  well  au- 
thenticated, so  fully  established,  as  the  resurrection  of  Christ. 
Of  this  we  shall  be  convinced,  whether  we  consider  the  number 
or  competency  of  witnesses ;  the  motives  by  which  they  were 
actuated  ;  the  sacrifices  they  made  ;  the  dangers  they  incurred  ; 
the  suflferings  they  endured ;  the  ardor  and  perseverance  with 
which  they  laboured ;  or  the  success  and  triumph  with  which 
their  efforts  were  crow^ned.  Their  conduct  can  be  accounted 
for  on  no  supposition,  but  a  perfect  conviction  of  the  truth  they 
announced.  They  renounced  all  the  usual  enjoyments,  inter- 
ests, pursuits  and  pleasures  of  life.  These  they  willingly  ex- 
changed for  toil,  reproach,  dishonor,   poverty,  persecution  and 


FUNERAL    SERMON^.  225 

death  ;  and  rejoiced  in  testifying  their  attachment  to  their  risen 
Lord. 

In  the  hands  of  a  few  unlettered,  artless  men,  the  Gospel  eve- 
ry where  triumphed.  The  Spirit  of  God  bore  testimony  to  the 
truth  of  their  declarations,  by  the  most  stupendous  miracles. 
The  dead  heard  the  voice  of  the  Son  of  God,  and  awoke  into 
life.  The  Gospel  was  indeed  the  power  of  God  unto  salvation. 
It  subdued  the  proud,  and  enlightened  the  ignorant ;  reformed 
the  vicious,  and  restrained  the  profligate ;  humbled  the  vain, 
and  softened  the  obdurate  ;  prevailed  against  the  united  pow- 
ers of  philosophy  and  eloquence  ;  and  with  an  energy  which 
neither  earth  nor  hell  could  resist,  banished  the  pompous  cere- 
monial of  heathen  worship,  and  prostrated  the  sceptre  of  the 
world  at  the  foot  of  the  cross.  The  great  object  of  the  apos- 
tolic ministry  was  to  bear  testimony  to  the  resurrection  of  Christ. 
On  this  fact  depended  the  fate  of  Christianity.  The  sudden 
and  universal  spread,  therefore,  of  the  gospel ;  its  powerful  and 
salutary  eflfects  on  the  hearts  and  lives  of  men,  at  a  period  when 
the  greatest  efforts  of  human  ability  and  learning  had  proved  un- 
availing, are  striking  testimonies  of  its  divine  original,  and  such 
as  ought  to  make  us  rejoice  in  hope  of  the  glory  of  God. 

The  manner  in  which  the   Evangelists   have    described  tlie 
death  and  resurrection  of  Christ,  impresses  on  the  mind  an  irre- 
sistible conviction  of  honesty  and  truth.     No  dissimulation  can 
be  so  perfect  as  to  hide  the  deformity  and  jealousy  of  fraud  and 
imposture.     Examine  the  narratives  of  the   Evangelists ;    the 
manner  in   which  they  exhibit  the  conduct  of  the  disciples  and 
others  at  the  resurrection  ;  imagine  yourselves  present,  your  own 
feelings  will  teach  you  ;  they  will  speak  a  language  which  you 
cannot  resist.     Such  is  the  language  of  the  Evangelists.     You 
cannot  suspect  them  of  deception.     Why  should  they  propa- 
gate a  falsehood,  when   they  could  expect  nothing  from  it,  but 
injury,  abuse,  contempt  and  death  ?     The  conduct  and  language 
of  the  disciples,  on  hearing  that  Christ  had  risen  ;  their  doubts, 
fears  and  astonishment,  when  they  beheld  him  ;  when  they  saw 
the  marks  of  the  nails  in  his  hands  and  feet,  and  of  the  spear  in 
his  side ;  are  incontestible  proofs  of  the  reality  of  the  resurrec- 
tion.    If  the  disciples  had  been  engaged  in  an  imposture  ;  if  by 
29 


226  FUNEKAL    SERMON. 

a  concurrence  between  tliem  and  Christ ;  or  from  any  other 
cause  he  had  been  taken  down  from  the  cross  before  he  was 
really  dead ;  had  been  laid  in  the  tomb ;  and  they  had  taken 
him  away  while  the  guard  slept ;  would  they  have  betrayed  any 
doubts  of  his  resurrection  when  it  was  announced  ?  Would  the 
reports  of  it  have  appeared  to  them  like  idle  tales,  so  that  they 
believed  them  not  ?  When  the  Saviour  appeared  to  them  at 
Jerusalem,  would  they  have  been  petrified  as  they  were  with  as- 
tonishment and  fear,  so  that  they  could  not  credit  their  senses  ? 
"  Why  are  ye  troubled,"  said  Christ,  "  and  why  do  thoughts 
arise  in  your  minds  ?  Behold  my  hands."  When  the  disciples 
could  no  longer  resist  the  evidence  of  their  eyes  and  hands  ;  we 
are  told  that  their  joy  was  so  great,  that  they  could  not  believe, 
and  that  they  wondered.  What  a  picture  is  this  of  the  workings 
of  nature  on  such  an  occasion  !  If  the  disciples  w-ere  engaged 
in  a  conspiracy  to  make  the  resurrection  be  believed,  when  it 
was  not  true,  how  happened  it  that  they  themselves  were  so 
slow  to  Ijelieve  ?  When  Christ  was  laid  in  the  tomb,  the  disci- 
ples gave  up  his  cause  in  despair ;  for  they  did  not  know  the 
Scriptures,  that  he  must  rise  again  from  the  dead.  God  kept 
them  in  ignorance,  that  the  truth  might  appear  more  conspicu- 
ous. The  soldiers  declared  that  the  disciples  had  stolen  him 
away  while  they  slept.  How  could  they  know  what  was  done 
when  they  were  asleep  ?  Such  is  the  refuge  of  falsehood.  Of 
what  use  could  the  body  be  to  the  disciples  except  to  embalm 
it  ?  And  had  they  done  this,  this  very  circumstance  would  have 
proved  Christ  an  impostor  and  fiilse  prophet,  because  he  had  be- 
fore declared  that  he  should  rise  on  the  third  day.  The  circum- 
stance that  preparation  was  made  for  embalming  the  body,  is  a 
full  proof  that  the  discij^les  knew  not  that  he  should  rise  again. 
All  the  proofs  of  Christ's  resurrection,  are  proofs  of  his  divine 
mission,  and  of  the  resurrection  of  all  his  followers.  Thus 
whether  the  Christian  considers  the  evidence  of  faith,  of  testi- 
mony, of  the  witness  of  the  Spirit,  or  the  proofs  of  Christ's  re- 
surrection, he  has  sufficient  reason  for  his  confidence  as  to  the 
separate  existence  of  the  soul  ;  its  future  union  with  the  body, 
and  the  endless  felicity  of  both  in  heaven. 

Permit  me,  now,  to  close  this  service  with  a  short  address  to 


FUNERAL    SERMON.  227 

the  honorable  Legislature.     During  the  last  year,   our  state  in 
general,  has  been  visited  with  an  unusual  degree  of  mortality. 
The  sighs  of  the  widow  and  the  orphan,  have  ascended  to  heav- 
en.    A  large  portion  of  your  associates,  have  been  called  into 
the  eternal  world.     By  assembling  to  pay  a  tribute  of  respect 
to  departed  worth  ;  and  with  humility  and  resignation,  to  recog- 
nize the  awful  visitation  of  Heaven,   you  evince  a  becoming 
sympathy  with  the  afflicted,  and  set  an  example,  worthy  the  Le- 
gislators of  a  Christian  people.    Permit  me,  to  remind  you  of  the 
distinguishing  goodness  of  God,  in  sparing  you.     Consider  these 
recent  instances  of  mortality,  as  the  voice   of  God.     "  Be  ye 
also  ready."     Every  moment  brings  you  nearer  the  grave  and 
the  awful  tribunal  of  Jehovah.     Probably  before  another  year  is 
past,  many  in  this  assembly  will  be  sleeping  in  the  dust.     Are 
you  prepared  for  that  tremendous  moment,  when  you  must  bid 
adieu  to  time,  and  launch  into  eternity  ?     Turn  not  a  deaf  ear 
to  the  warning  voice  of  God.     Cherish  the  solemn  reflections 
which  the  present  occasion  presses  on  your  minds,  and  fly  to  the 
refuge  God  has  provided.     He  has  done  every  thing  that  it  was 
proper  he  should  do  for  your  salvation.     His  Son   has  died  for 
you  to  expiate  your  sins,  and  has  removed  all  external  obstacles. 
The  calls  of  his  grace  are  free  and  indiscriminate,  "  Whosoever 
win  let  him  come." — "  Him  that  cometh   unto  me,  I  will  in  no 
wise  cast  out."     "  Seek  ye  the  Lord  while  he  may  be  found  ; 
call  ye  upon  him  while  he  is  near."     "  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts  ;  and  let  him  re- 
turn unto  the  Lord  and  he  will  have  mercy  upon  him  ;  and  to 
our  God,  for  he  will  abundantly  pardon."   By  embracing  the  gos- 
pel, you   will  find  a  remedy  [for  every    evil,   a  balm   for  every 
wound.     You  will  be  prepared  to  meet  your  Saviour  and  your 
God ;  and  possess  a  hope  full  of  ardour,  full  of  immortality. 


A 

FUNERAL    SERMON 

OCCASIONED  BY  THE  DEATH  OF 

MR.  JOHN  SAMPSON  BOBO, 

A    MEMBER    OF      THE     JUNIOR      CLASS,    IN    THE      SOUTH    CAROLINA 
COLLEGE, 

WHO     WAS    ONFORTUITATELV    DKOWHED    I  .■«    THECO«eGAREE    RIVER    NE  AR  OOLUMB I  A. 

DELIVERED    IN    THE 

COLLEGE  CHAPEL,  ON  LORD'S  DAY, 

OCTOBER    10,    1819. 


A    FUNERAL    SERMON. 


"THOU  HAST  APPOINTED  HIS  BOUNDS  THAT  HE  CANNOT  PASS."— Job  xiv.  5. 

The  repeated  instances  of  mortality,  with  which  we  have 
been  visited,  while  they  call  forth  our  sympathy,  fill  us  with  a 
profound  sense  of  the  mj'^sterious  sovereignty  and  supreme  do- 
minion of  God.  Though  he  clothes  himself  in  darkness,  yet  he 
executes  his  judgments  in  righteousness.  His  path  is  in  the 
mighty  waters,  and  his  footsteps  are  not  known.  His  warning 
voice  summons  us  to  the  tomb,  and  to  the  bar  of  eternal  judg- 
ment. Let  us  remember  that  we  too  must  die.  Let  us  not 
deceive  ourselves  by  imagining,  that  youth,  or  health, or  strength  ; 
that  virtue  or  learning,  or  mature  age,  can,  one  moment,  secure 
us,  against  the  arrest  of  death.  Let  your  own  experience  im- 
press this  solemn  truth  on  your  hearts.  Call  to  mind  your  late 
fellow  student  who  now  sleeps  in  dust.  You  saw  him  like 
yourselves  in  all  the  gaiety,  sprightliness  and  bloom  of  youth  ; 
you  saw  him  fall  like  the  morning  flower  that  bows  its  head  in 
death.  O  consider  that  distinguishing  goodness,  that  has 
spared  you ;  remember  your  creator  now  in  the  days  of  your 
youth,  and  devote  yourselves  to  him  in  a  constant  preparation 
for  a  future  world.  You  know  not  how  soon,  or  how  suddenly 
you  may  be  called  to  descend  into  the  gloomy  valley.  Perhaps 
you  are  now  treading  at  the  horizon  of  time,  just  ready  to  step  in- 
to eternity.     If  you  would  be  prepared  for  this  solemn  event ;  if 


232  FUNERAL    SERMON. 

you  would  leave  the  world  with  a  hope  full  of  immortality  ; 
submit  yourselves  to  the  Son  of  God  ;  embrace  his  gospel ; 
obey  his  commands  ;  he  has  promised  eternal  life.  "  He  that 
believeth  on  the  Son,  hath  everlasting  life."  "  Wlien  Christ, 
who  is  our  life,  shall  appear,  then  shall  we  appear  with  him  in 
glory."  "  Our  bodies  shall  then  be  fashioned  like  to  his  glorious 
body." 

In  affliction  and  distress,  it  is  a  difficult  task  to  bend  our 
minds  to  that  submissive  resignation,  which  a  just  view  of  God's 
character  and  government,  dictates  and  religion  enjoins.  God 
is  in  all  things  to  be  viewed  as  the  supreme  and  independent 
governor  of  all  worlds  ;  as  infinitely  wise  and  good  in  all  his 
dispensations.  With  an  impartial  stroke  he  lays  the  monarch 
and  the  slave  in  the  dust.  Evil  to  an  enormous  extent  and  degree 
has  prevailed  and  defaced  the  workmanship  of  God.  Sin,  the 
cause  of  all  this  ruin,  has  carried  sorrow  to  the  heart  of  every 
son  and  daughter  of  Adam. — ''  It  is  appointed  unto  men  once 
to  die."  This  sentence  from  the  lip  of  eternal  truth  none  can 
evade.  Thus  says  Job,  in  the  language  of  our  text,  "  Thou 
hast  appointed  his  bounds  that  he  cannot  pass." 

In  all  the  afflictions  which  God  is  pleased  to  lay  upon  us,  it 
is  our  duty  to  submit  with  humble  and  silent  resignation.  His 
language  is,  "Be  still,  and  know  that  I  am  God  !"  In  the  in- 
stances of  mortality  which  are  multiplying  around  us,  he  teaches 
us  the  vanity  of  the  world,  extreme  fragility  of  life  ;  and  the 
precarious  tenure  of  all  sublunary  enjoyments.  We  are  indeed 
the  heirs  of  pain,  disease  and  death.  God  has  not  left  us  with- 
out hope  ;  for  "  he  hath  abolished  death,  and  brought  life  and 
immortality  to  light  by  the  gospel."  Here  is  a  firm  foundation 
for  our  hopes  in  life,  in  death  and  in  eternity. 

Men  have  entertained  various  and  opposite  opinions  concern- 
ing death.  Some  have  considered  it  as  the  termination  of  ex- 
istence, others  as  a  removal  from  the  present  to  a  more  happy 
or  miserable  state.  Some  have  believed  death  to  be  the  de- 
struction of  all  sin,  the  oblivion  of  all  sorrow,  and  the  com- 
mencement of  immortal  beatitude.  A  few  have  believed  death 
to  be  the  suspension  of  existence  till  the  resurrection.  The  opin- 
ions of  men  concerning  this  important  subject  are  at  best  but 


FUNERAL     SERMON.  233 

doubtful   conjecture.       They  aftbrd  no  relief  to  that  anxiety 
which  agitates  the  heart  in  a  near  prospect  of  dissolution.     We 
tremble  at  that  period  which  must  lodge  us  in  the  gloomy  man- 
sion of  death.     A  consciousness  that  our  souls  will  survive  our 
bodies  ;  the  ignorance  and  uncertainty  in  which  we  are  involved 
as  to  the  nature  of  our  destiny  ;  are  the  principal  causes  of  our 
irreconciliation  to  our  fate.     But  were  the  consequences  of  dis- 
solution fully  unfolded,  is  it  not  highly  probable  that  our   situa- 
tion would  be  less  eligible  and  more  exposed  to  inquietude  ?    Is 
it  not  reasonable  to  suppose  that  our  blindness  to  the  future  is 
kindly  given  ?  May  we  not  reasonably  believe  that  God  has  dis- 
closed as  much  of  futurity  as  is  conducive  to  our  good  and  con- 
sistent with  our  nature  as  rational  accountable  creatures  ?     Is  it 
not  probable  that  a  full  display  of  the  just   punishment   of  sin, 
would  so  far  overpower  and  suspend  the  faculties  of  impenitent 
transgressors  as  to  render  them  incapable  of  moral  government  ? 
Is  it  not  probable  that  a  full  display  of  the  rewards  of  virtue,  and 
the  joys  of  heaven,  would  so  highly  exalt  the  expectations  and 
desires  of  the  righteous,  as  to  render  them  unfit  for  the  present 
world  ?     God  has  undoubtedly  revealed  as  much  as  it  was  con- 
sistent with  wisdom   and  goodness  to  reveal.      The  scriptures 
uniformly  connect  misery  with  vice,  and  happiness  with  virtue. 
They  clearly  portray  and  define  those  qualifications  which  are 
essential  to  the  possession  and  enjoyment  of  true  felicity.  Those 
whose  hearts  respond  to  the  voice   of  inspiration,  enjoy  a   high 
assurance,  not  of  perpetual  existence,  but  of  perpetual  happiness. 
The  idea  that  death  destroys  our  existence,  is  repugnant  to  rea- 
son and  revelation.     In  the  latter  a  constant  distinction  is  made 
between  body  and  spirit.     God  is  styled  "the  God  of  the  spirits 
of  all  flesh,"  Num.  xxvii.  16.     Paul  speaks  of  the  spirits  of  the 
just  made  perfect ;  Heb.  xii.  23  ;    and  of  the  spirits  in  prison, 
1  Pet.  iii.  9.     Job  says,  "  there  is  a  spirit  in  man."  David  says, 
"  into  thy  hand  I  commit  my  spirit."     Christ    said  to  his  disci- 
ples, '-'a  spirit  hath  not  flesh  and  bones."    Stephen,  when  stoned 
to  death,  as  he  gave  up  the  ghost,  cried,    "  Lord   Jesus  receive 
my  spirit."     Paul  speaks  of  being  absent  from  the  body  and 
present  with  the  Lord.     From   these  expressions  it  is  evident 
that  the  separate  existence  of  the  soul  is  taught  in    the   scrip- 
30 


234  FUNERAL      SERMON. 

tures.  Death  therefore,  ought  to  be  considered  as  only  a  change 
in  the  manner  of  our  existence  ;  a  change  to  which  we  are  all 
liable,  and,  whicii  we  must  sooner  or  later  experience.  For  "it  is 
appointed  unto  man  once  to  die."  From  this  and  various  other 
passages  in  the  scriptures,  it  appears  that  men  are  subjected  to 
death,  by  a  divine  constitution.  It  does  not  appear  that  man 
was  ever  intended  for  an  immortal  existence  in  this  world. 
Such  an  existence  here,  however  it  might  at  first  appear  to 
gratify  our  wishes,  would  undoubtedly  be  inconsistent  with  our 
happiness  and  the  benevolence  of  the  Deity.  I  propose  there- 
fore from  the  words  of  the  text, 

I.  First,  to  illustrate  the  general  truth  asserted  in  them.  "  The 
appointment  of  men  unto  death. 

IT.  Secondly,  to  shew  that  this  appointment  is  wise,  just  and 
good. 

I  shall  then  finish  the  subject  with  a  few  observations. 

I.  I  am  first  to  illustrate  the  assertion  in  the  text,  "  The  ap 
pointment  of  men  unto  death." 

Man  is  a  progressive  changeable  being.  Though  his  existence 
is  commensurate  in  duration  with  that  of  deity,  yet  it  passes 
through  a  variety  of  states,  and  is  subjected  to  great  vicissitudes. 
Of  all  these  the  human  birth,  death  and  resurrection,  are  the 
most  important.  These  three  changes,  considered  in  connexion 
with  all  their  consequences,  present  the  scene  of  man's  existence 
in  a  rational  and  splendid  point  of  light.  We  are  apt  to  enter- 
tain unfavorable  conceptions  of  some  particular  arrangements 
and  providences  of  God,  merely  because  we  view  them  detached 
from  the  great  scene  of  his  administration.  But  if  we  survey 
all  his  ways  and  works  in  connection,  we  shall  rest  satisfied,  that 
they  are  marked  with  the  highest  wisdom  and  goodness.  The 
subjection  of  man  to  mortality,  is  an  allotment  of  heaven.  God's 
great  plan  in  the  gavernment  of  the  universe  is  fixed  and  immu- 
table. In  him  there  is  no  variableness  nor  shadow  of  turning. 
"  Known  unto  him  are  all  things  from  the  beginning.  '     God 


FUNERAL    SERMON.  235 

has  fixed  a  plan  of  government  for  all  material  nature.  This 
government  extends  to  every  movement,  change  and  variety  in 
creation,  and  is  carried  on  by  irresistible  force.  God  has  also 
established  a  plan  of  government  for  rational  creatures.  This 
extends  to  all  their  states,  motives,  views  and  actions,  and  is 
carried  on  by  laws,  enforced  by  the  prospect  of  punishments 
and  rewards.  Both  these  kinds  of  government  respect  man. 
The  first  respects  him  as  a  mere  material  being,  the  second  as  a 
rational  being.  In  the  establishment  of  the  first  scheme  of  gov- 
ernment, God  expressed  in  man's  constitution,  the  appointment 
of  mortality.  It  seems  scarcely  to  have  been  a  question  with 
the  ancient  philosophers,  why  men  should  die.  To  them  it  was 
no  great  wonder  that  bodies  composed  of  earthly,  perishable 
materials,  governed  by  the  laws  of  matter,  should  fall  in  with 
the  general  current  of  things,  and  verge  to  dissolution.  It  would 
have  been  a  much  greater  wonder,  had  these  bodies  been  pre- 
served in  perpetual  youth  and  vigor ;  superior  to  the  ravages  of 
time,  neither  tired  by  exercise,  nor  enfeebled  by  disease. 
Though  the  laws  of  our  constitution  are  such,  that  it  cannot 
avoid  decay,  yet  we  must  not  have  recourse  to  those  laws 
alone,  when  we  would  explore  the  first  cause  of  our  subjection 
to  mortality.  These  laws  must  be  considered  as  the  index  to 
point  us  up  to  the  intention  of  him  who  established  them.  All 
regular  laws  for  the  action  of  bodies  must  have  been  established 
by  some  intelligent  agent.  The  uniform  tendency  and  final 
result  of  those  laws,  must  be  considered,  as  the  will  of  that  agent. 
Our  bodies  simply  considered  in  themselves  are  mere  machines. 
They  are  kept  in  motion  by  regular  laws,  and  like  all  other  ma- 
chines, wear  out  by  motion.  God  therefore,  has  in  the  consti- 
tution of  our  nature  clearly  and  unequivocally  expressed  his  will 
respecting  our  mortality.  We  carry  in  our  very  constitution 
the  appointment  and  sentence  of  death. 

2.  To  this  testimony  of  reason,  let  us  add  that  of  experience. 
The  universal  dissolution  of  the  human  race  in  all  ages  and  na- 
tions, is  an  expression  in  God^  providence,  which  fully  corres- 
ponds with  the  constitution  of  nature.  This  expression  is  God's 
will  and  appointment  brought  into  effect.  None  of  the  human 
race  have  ever  been  able  to  avoid  the  ravage  of  time  or  the  arrest 


236  FUNEUAL    SERMON. 

of  dcatli.  Tliose  nunicious  nations  which  have  successively 
spread  over  the  earth,  are  all  fallen  into  the  dust  and  lodged  in 
silence.  Those  heroes  who  once  guided  the  storm  of  battle  ; 
those  monarchs  who  wielded  the  sceptre  of  empire,  who  devoted 
thousands  to  death,  have  themselves  become  his  prey.  Their 
dust  is  now  mingled  with  that  of  their  slaves,  and  all  their  splen- 
dor and  pageantry  are  lodged  under  the  clods  of  the  valley. 
As  much  of  time  as  has  elapsed,  so  much  of  the  truth  appears, 
that  it  is  appointed  unto  men  once  to  die. 

3.  To  reason  and  experience,  let  us  add  the  testimony  of 
scripture.  Here  all  doubts  concerning  the  divine  appointment 
of  death  are  fully  removed.  Man  at  his  first  creation  was  placed 
in  the  delightful  garden  of  Eden.  His  soul  was  clothed  with 
innocence,  his  powers  corporeal  and  mental,  were  unimpaired, 
and  his  soul  walked  forth  in  all  her  primeval  majesty.  The  tree 
of  life,  held  forth  its  fruit  to  heal  all  the  disorders  to  which  he 
was  liable,  and  to  perpetuate  his  constitution  in  health  and  vigor. 
Of  the  tree  of  good  and  evil,  he  was  forbidden  to  eat  on  pain  of 
death.  He  disobeyed  his  God,  and  not  only  forfeited  his  title 
to  the  tree  of  life,  but  subjected  himself  to  death.  For  the 
language  of  God  to  him  was,  "  dust  thou  art,  and  unto  dust 
shalt  thou  return."  Thus  death  appears  to  have  been  intro- 
duced by  the  sin  of  the  first  man.  This  corresponds  with  the 
account  given  of  it  by  Paul.  He  declares  that  it  was  "  by  one 
man  sin  entered  into  the  world,  and  death  by  sin,  and  so  death 
passed  upon  all  men,  for  that  all  have  sined."  Rom.  v.  12.  He 
also  says,  "  that  by  one  man's  offence,  death  reigned."  That 
"  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
Hence  it  appears  that  death  entered  by  Adam's  transgression, 
and  passed  upon  all  mankind  through  him,  as  their  federal  head. 
For  it  is  clear  from  the  scriptures  that  men  are  not  subjected  to 
death  for  their  own  personal  sins.  "  Death,"  says  Paul, 
"reigned  from  Adam  to  Moses,  even  over  them  who  had  not 
sinned  after  the  similitude  of  Adam's  transgression."  Adam 
sinned  against  a  positive  law,  whose  express  penalty  was  death. 
From  him  to  Moses,  there  was  no  law  existing,  which  threatened 
death  to  the  transgressor.  Yet  men  died  during  this  period. 
This  shows  that  they  did  not  die  for  their  own  sin.     For,   says 


FUNERAL    SERMON.  237 

Paul,  "  sin  is  not  imputed  where  there  is  no  law."  This  idea 
will  receive  a  further  illustration  from  considering  that  infants 
who  certainly  are  not  guilty  of  personal  sin,  are  subjected  to 
death.  Death  therefore  came  by  divine  constitution  and  ap- 
pointment. Thus  says  Job,  "  His  days  are  determined,  the 
number  of  his  months  is  with  thee,  thou  hast  appointed  his 
bounds  that  he  cannot  pass."  "  They  shall  all  lie  down  in  the 
dust  together."  Expressions  of  this  nature,  pointing  out  the 
universal  reign  of  death  over  all  mankind,  are  too  numerous  to 
be  mentioned.  It  is  the  voice  of  God  and  the  law  of  nature 
that  men  must  die.  To  this  law  there  are  some  apparent  excep- 
tions. Enoch  and  Elias  were  translated  alive  to  heaven.  Though 
they  were  exempted  from  the  pangs  of  dissolution,  yet  they  un- 
doubtedly underwent  a  change  equal  to  death  and  resurrection. 
Because,  without  it  they  could  not  have  been  admitted  into 
heaven.  For  Paul  says,  "flesh  and  blood  cannot  inherit  the 
kingdom  of  God."  These  two  persons  were  suddenly  snatched 
into  incorruptibility.  A  change  passed  upon  them  similar  to 
that  mentioned  by  Paul  to  the  Corinthians,  "  Behold  I  show  you 
a  mystery,  we  shall  not  all  sleep,  but  we  shall  be  changed  in  a 
moment,  in  the  twinkhng  of  an  eye,  at  the  last  trump  ;  for  the 
trumpet  shall  sound  and  the  dead  shall  be  raised  incorruptible, 
and  we  shall  be  changed."  Thus  it  appears  from  the  consti- 
tution of  man,  from  experience  and  scripture,  that  it  is  appoint- 
ed unto  men  once  to  die.  Some  have  supposed  that  the  ap- 
pointment of  men  unto  death  in  consequence  of  the  sin  of  the 
first  man,  is  hard,  that  it  is  inconsistent  with  the  justice  and 
goodness  of   God. 

11.  I  proceed  then  in  the  second  place  to  demonstrate  that 
this  appointment  is  wise,  just  and  good. 

1.  The  injustice  charged  on  divine  providence  in  subjecting 
all  men  to  death,  through  the  offence  of  one,  is  frequently 
urged  from  the  consideration  of  their  unconsciousness  and  in- 
activity in  his  transgression.  This  supposes  that,  if  all  men 
had  by  their  personal  suflTrages,  appointed  Adam  as  their  federal 
head,  they  ought,  in  justice  to  acquiesce  in  the  penalty  incurred 
by   his   disobedience.     But  may  we   not   be   allowed  to  ask 


23S  FUNERAL    SERMON. 

whether  it  is  not  reasonable  to  beheve,  that  God  would  make  a 
wiser  and  better  choice  than  men  would  ?  Is  it  not  reasonable 
to  siipi)ose  that  in  an  aftiiir  of  so  much  importance,  when  the 
supernatural  immortality  of  the  whole  human  race  was  depend- 
ing on  the  conduct  of  an  individual,  that  all  men  would  instantly 
prefer  that  God  should  determine  on  that  individual,  than  that 
men  should  do  it  ?  Would  not  their  chance  for  continual  ex- 
istence in  this  case  be  much  greater,  than  if  men  who  are  im- 
perfect and  fallible  should  themselves  make  the  choice  ?  The 
consideration  of  God's  making  the  choice,  ought  rather  to  com- 
pose and  satisfy  us  than  disturb  and  render  us  uneasy, 

2.  The  opposition  to  the   justice  of  our  subjection  to  death 
for  the  offence  of  Adam,  rests  on  the   supposition  that  man  has 
an  original  right  to  immortal  life  in  this  world.     By  an  original 
right  we   understand   that  which   is   founded  in   the   nature  of 
things.     Thus  a  spirit  from  its  constitution  is  immortal.     It  is 
created  under  an   incapacity  of    dissolution.      Immortality    is 
wrought  into  its   constitution,   and  is  therefore  its  natural  right. 
To  deprive  a  whole  race  of  beings  of  such  a  right  for  the  sin  of 
one  would  be  cruel  and  unjust.     But  immortality  was  never  the 
natural  right  of  human  nature.     A  body  formed  of  perishable, 
mutable  materials,  unless  constantly  supported  by  some  super- 
natural gift  or  assistance,   must  decay.     Such  was  the  body  of 
the  human  nature.     It  had  no  right  to  immortality  except  by  the 
supernatural   unmerited  bounty   of  heaven.     God  gave  Adam 
access  to  the  tree  of  life.     He  had  a  right  to  give  it  on  what 
conditions  he  pleased,  and   to  take   the   forfeiture  when  he  saw 
fit.     Man  on  the  principles  of  his  constitution  ;  had  he  remain- 
ed in  innocence,  could  claim  no  right  to  exemption  from  death. 
God  had  provided  the  tree  of  \Ue  as  a  preservative  against  mor- 
tality.    No  one  can  doubt  that  God  might  justly  exclude  Adam 
from  Paradise,  if  he  disobeyed  his  commands.     His  expulsion 
from  Paradise  took  nothing  from  him  to  which  he  had  a  right. 
It  only  left  him  to  those  laws  of  mortality  to  which  all  earthly 
animated  bodies  are  subject.     Children  must  of  necessity  follow 
the  condition  of  the  parents.     We  lost  nothing  in  the  first  man 
to  which  he  had  any  right,  and  therefore  have  no  reason  to  com- 
plain.    God  has  done  us  no  injury.     He  created  us  in  a  mortal 


FUNERAL  SERMON.  239 

state.     Immortality  to  us,  was  a  supernatural  favor,  to  withdraw 
it  on  a  reasonable  provocation  was  neither  cruel  nor  unjust. 

3.  An  endless  life  in  this  world  on  the  present  constitution 
of  nature  is  neither  possible  nor  desirable.  It  is  not  possible, 
because  sin  has  opened  the  doors  of  wrath  in  man,  and  let  out 
those  violent  boisterous  passions,  which  excite  him  to  the  de- 
struction of  his  own  species.  Without  a  constant  miracle  there- 
fore life  cannot  be  endless  while  men  are  sinful.  Neither  is  im- 
mortality in  this  world  desirable.  A  few  years  here  are  enough 
for  the  wise  and  virtuous,  though  they  are  not  oppressed  with 
any  remarkable  calamities.  Nothing  in  this  world  satisfies.  So 
long  as  we  remain  in  this  situation,  we  are  restless  and  uneasy. 
Were  we  destined  to  live  forever  here,  there  would  be  an  end 
to  improvement.  No  succeeding  generation  would  improve  on 
the  acquisitions  of  the  former.  Those  far  advanced  in  years 
would  be  so  entirely  under  the  power  of"  habit,  so  attached  to 
their  own  opinions,  and  possessed  of  so  much  influence,  that 
they  would  overawe  all  spirit  ot  enterprise  and  innovation.  The 
whole  world  would  stagnate,  and  life  become  as  insipid  in  enjoy- 
ment ,as  it  would  be  long  in  duration.  The  poor,  distressed  and 
persecuted,  would  find  no  relief.  The  duration  of  life  to  them 
would  be  the  duration  of  misery.  Were  we  exempt  from  mor- 
tality in  the  present  sinful  state,  how  would  the  world  be  gov- 
erned ?  What  barrier  could  be  raised  to  oppose  the  accumulat- 
ed ambition,  rapacity  and  power  of  a  thousand  ages,  all  con- 
centered in  an  individual  ?  W^hat  but  death  could  stop  the  ca- 
reer of  wickedness,  and  the  multiplication  of  human  calamities. 
The  state  of  the  present  world  is  such,  that  neither  virtue  can 
be  rewarded  here  nor  vice  punished.  That  then  must  be  a  wise 
ordination  which  removes  the  virtuous  to  a  place  of  rewards,  and 
the  vicious  to  a  place  of  punishment.  We  have  therefore  rea- 
son to  believe  that  the  appointment  of  death  is  wise  and  good. 
4.  In  this  respect,  we  shall  be  still  more  sensible  of  the  di- 
vine goodness,  if  we  consider,  that  before  God  subjected  man 
to  death,  he  promised  its  destruction.  Addressing  the  adversa- 
ry, who  had  beguiled  Eve,  he  said,  "  I  will  put  enmity  between 
thee  and  the  woman,  and  between  thy  seed  and  her  seed  ;  it 
shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel."    The  seed 


240  FUNERAL    SERMOV. 

here  promised  was  Clirist,  wlio  took  our  nature,  "  that  tluough 
death  he  might  destroy  him  that  had  the  power  of  death,  and 
dehver  them,  who  through  fear  of  it,  were  all  their  lifetime  sub- 
ject to  bondage."  When  sin  had  been  introduced,  immortal 
happiness  in  this  world  had  become  impossible.  Could  it  then 
be  considered  as  a  want  of  goodness  to  subject  us  to  a  change, 
that  should  render  us  perfect  and  glorious,  capable  of  endless 
felicity  ?  All  the  virtuous  and  good  at  death,  depart  to  be  with 
Christ.  This,  says  Paul,  is  "  far  better."  For  the  righteous 
shall  shine  forth  like  the  sun  in  the  kingdom  of  their  father. 
God,  though  he  has  sentenced  us  to  death,  has  exposed  to  our 
attainment  a  state  of  greater  happiness,  than  we  should  ever 
have  enjoyed  had  we  lived  in  eternal  innocence  in  this  world. 
Though  the  dispensation  of  death  considered  in  itself  appears 
gloomy,  and  strikes  us  with  terror,  yet  viewed  in  its  proper  con- 
nexions and  consequences,  it  appears  wise  and  good. 

I  shall  now  conclude  this  subject  with  a  few  observations. 

I.  From  the  preceding  discourse,  it  appears  to  be  the  law  of 
nature,  and  the  voice  of  God,  that  men  must  die.  A  necessity 
is  laid  upon  us,  and  we  cannot  escape.  Yet  we  flatter  ourselves 
that  death  is  at  a  great  distance.  We  are  unwilling  to  contem- 
plate his  approach,  and  to  exchange  the  gay  and  busy  scenes  of 
life  for  the  mansions  of  darkness  and  silence.  But  we  ought  to 
consider  that  our  destiny  is  fixed  by  divine  appointment.  This 
consideration  we  should  improve,  by  preparing  ourselves  for 
death.  This  awful  subject  ought  frequently  and  seriously  to  en- 
gross our  attention.  It  will  assist  us  in  the  government  of  our 
lives,  and  afford  a  perpetual  antidote  against  the  allurements  and 
vanities  of  the  world.  The  time  of  our  dissolution  to  us  is  ut- 
terly uncertain  and  unknown.  Our  Lord  may  come  in  such  a 
day  and  hour  as  we  think  not  of  it.  How  then  ought  our  atten- 
tion to  be  excited,  that  we  may  be  prepared  for  that  solemn  oc- 
casion, when  we  must  exchange  worlds  !  We  are  already  walk- 
ing on  the  shore  of  that  vast  ocean,  on  which  we  must  soon 
sail,  and  from  which  we  shall  never  return.  How  then  does  it 
become  us  to  repent  of  our  sins,  and  to  receive  the  gospel  of  the 
Son  of  God  !  These  are  the  only  rational  preparatives  for  heav- 
en.    Let  us  not  put  off  the  important  business  of  religion,  lest 


FUNERAL    SERMON.  241 

by  refusing  her  as  our  companion  in  life,  we  be  left  destitute  of 
her  support  in  death. 

II.  I  observe  in  the  second  place,  that  the  consideration,  that 
death  is  appointed  in  wisdom  and  goodness,  may  afford  us  sup- 
port and  consolation  in  adversity.  Though  death  dissolves  the 
tenderest  ties,  and  awakens  all  the  keenest  sensibilities  of  na- 
ture, yet  the  idea  that  God  has  ordained  it,  not  as  the  destruc- 
tion, but  improvement  of  our  existence,  must  alleviate  our  sor- 
row and  induce  us  to  wait  with  patient  resignation  the  moment 
when  we  ourselves  must  bid  adieu  to  earth  and  all  its  joys.  God 
for  our  consolation  has  assured  us  that  Christ  has  disarmed  the 
king  of  terrors  and  unbarred  the  gates  of  Paradise,  Let  us  not 
then  repine  that  we  must  fall  into  the  dust,  for  if  we  believe  in 
Christ,  we  shall  rise  more  glorious.  Though  we  are  sown  in  dis- 
honor, yet  we  shall  be  raised  in  glory  ;  though  we  are  sown  in 
weakness,  yet  we  shall  be  raised  in  power.  "  For  this  corrupti- 
be  must  put  on  incorruption  ;  this  mortal  must  put  on  immor- 
tality ;  and  death  shall  be  swallowed  up  of  life."  Our  near  and 
virtuous  friends  will  rise  with  us  clothed  with  immortal  spiritu- 
al bodies  ;  bright  as  the  angels  of  God  ;  exulting  in  undecaying 
youth,  and  with  us  will  join  in  the  songs  of  heaven  through  the 
wasteless  ages  of  eternity.  No  disappointment  will  then  dis- 
turb us ;  no  separation  will  fill  us  with  anguish.  God  himself 
will  wipe  all  tears  from  every  eye,  and  dwell  in  every  heart. 
Let  us  then  with  patience,  run  the  race  that  is  set  before  us, 
looking  unto  Jesus,  the  author  and  the  finisher  of  our  faith  ; 
unto  Jesus  the  gi-eat  exemplar  of  our  future,  risen  bodies  ;  the 
great  captain  of  our  salvation,  whose  death  and  resurrection  in- 
scribed victory  on  the  tomb,  and  destruction  of  hell.  In  all  our 
distresses  and  sorrows,  let  us  confide  in  God,  believing  that  "  our 
present  fight  affliction,"  will  work  for  us,  a  far  more  exceeding 
and  eternal  weight  of  glory. 

In  the  days  of  adversity,  when  the  clouds  thicken  around  usj 
we  are  apt  to  despond,  and  to  distrust  the  goodness  of  our  heav- 
enly father.  From  our  present  feelings  we  deduce  the  most  un- 
favorable conclusions.  Engrossed  by  our  sufterings  ;  weighed 
down  by  affliction  and  trouble,  we  are  apt  to  indulge  an  impa- 
tient temper,  and  to  repine  under  the  chastising  hand  of  heaven. 
31 


242  FUNERAL    SERMON. 

We  ought  to  consider  that  "  God  does  not  wiHingly  afflict  or 
grieve  the  children  of  men  ;"  that  he  corrects  us  for  our  benefit ; 
that  in  the  end,  we  can  say  ''  it  is  good  for  us  that  we  have  been 
in  trouble." 

God,  in  the  late  solemn  visitations  of  his  providence,  has  giv- 
en a  loud  warning  to  all,  especially  to  the  younger  members  of 
this  Institution.  The  alarming  admonition  breaks  upon  our 
ears,  "  Be  ye  also  ready  !"  Prepare  to  meet  your  God  !  Remem- 
ber that  your  lives  are  in  the  hand  of  God :  and  though  in  his 
great  goodness  he  still  spares  you  ;  yet  in  an  unexpected  mo- 
ment, he  may  prostrate  all  your  towering  hopes,  and  overwhelm 
you  in  an  untimely  grave  !  "  Man  in  his  best  estate  is  altc^eth- 
er  vanity,"  his  life,  a  fading  flower,  a  fleeting  shadow  ! 

Reflect  on  your  late  fellow  student,  who  not  long  since,  like 
yourselves,  was  exulting  in  the  morning  of  his  days  ;  arrayed 
in  the  splendor  of  youth  ;  and  pressing  forward  with  all  the  ar- 
dor of  hope,  in  the  career  of  honorable  fame.  How  changed 
the  scene  !  Suddenly  arrested  ;  torn  from  his  weeping  parents 
and  friends,  he  moulders  in  the  house  of  dust !  There  must  he 
rest  till  the  archangel's  trump  shall  call  into  life  the  sleeping 
millions.  "  Man  lieth  down  and  riseth  not ;  till  the  heavens  be 
no  more,  they  shall  not  awake  nor  be  raised  out  of  their  sleep  !" 
While  this  afflictive  dispensation  calls  forth  all  your  sympathy  ; 
let  it  teach  you  the  extreme  uncertainty  and  frailty  of  life.  Trust 
not  in  youth  ;  trust  not  in  your  health  and  strength  ;  these  can 
afford  you  no  security.  How  does  this  recent  example  enforce 
this  solemn  truth  ! 

Reflect,  I  beseech  you,  on  the  goodness  and  forbearance  of 
God.  Enquire  of  yourselves,  "  why  am  I  spared  r"  Why  did 
not  God  demand  my  life,  consign  my  body  to  the  grave,  and  call 
my  soul  to  his  tremendous  bar  ?  Was  I  prepared  ?  Was  I  ready 
to  leave  the  world  and  to  be  ushered  into  eternity  ?  Remember, 
another  day !  And  you  may  be  called  to  descend  into  the 
gloomy  valley.  If  you  neglect  the  calls  and  warnings  of  God  ; 
how  can  you  expect  to  escape  his  righteous  indignation  ?  How 
can  you  ever  attend  to  the  concerns  of  a  future  world  ;  if  you 
neglect  them  now  ?  Everything  is  in  your  favor  ;  youth,  health, 
strength,  leisure,  the  means  of  discipline  and  instruction.    Now 


FUNERAL    SERMON.  243 

indeed  is  witii  you  the  accepted  time,  now  is  the  day  of  salva- 
tion. God  has  given  abundant  assurance  of  his  mercy.  "  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts ;  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him,  and  to  our  God,  for  he  will  abundantly  par- 
don." Embrace  the  mercy  of  God  as  presented  in  the  gospel, 
and  submit  yourselves  to  the  counsels  of  divine  wisdom.  Sub- 
mit to  the  sceptre  of  divine  mercy,  and  build  your  hopes  on  him 
who  is  the  resurrection  and  the  life.  Then  you  may  be  assured 
that  God  hath  given  eternal  life  in  his  son  ;  and  hath  begotten 
you  to  an  inheritance  incorruptible,  undefiled,  and  that  fadeth 
not  away.  You  will  then  possess  a  hope  full  of  immortality ;  a 
hope  that  entereth  into  that  within  the  vail ;  where  the  forerun- 
ner has  for  us  entered  ,  and  when  the  heavens  and  the  earth 
shall  be  dissolved  and  pass  away  ;  you  will  shine  forth  like  the 
sun  in  the  kingdom  of  God. 


A 

SERMON 

DELIVERED    IN    THE 

CHAPEL  OF  RHODE  ISLAND  COLLEGE, 

TO    THE 

SENIOR     CLASS, 

ON     THE     SUNDAY     PRECEDING     THE 

ANNIVERSARY!  COMMENCEMENT, 

SEPTEMBER  3,   1800, 


A    SERMON. 


t 

"  HE  THAT  HUMBLETH  HIMSELF,  SHALL  BE  EXALTED."— Luke  xiv.  H. 

These  words  point  out  the  direct  road  to  preferment.  They 
exhibit  that  conduct  which  is  honorary  to  man  and  acceptable 
to  God.  However  mortifying  it  may  be  to  our  pride  to  form  a 
just  estimate  of  ourselves,  and  to  practice  the  meek,  unassuming 
virtue,  humility  ;  however  despicable  we  may  appear  in  the  view 
of  the  world,  for  denying  ourselves  and  complying  with  the  in- 
junctions of  our  divine  Saviour ;  yet  these  are  the  only  things 
which  will  secure  true  dignity  and  permanent  happiness.  We 
ought  to  remember,  that  infinite  wisdom,  comprehends  at  one 
view,  the  origin,  motives,  progress,  effects  and  final  issue  of  all 
our  actions.  God's  ways  are  as  much  above  ours  as  the  heav- 
ens are  above  the  earth.  We  are  limited  in  our  capacity  and 
in  our  own  exertions.  We  are  liable  to  forget  the  past,  and  we 
cannot  penetrate  the  future.  Hence  we  cannot  take  in,  at 
once,  the  whole  train  of  action,  which  God  has  ordained  to  pre- 
pare us  for  happiness.  His  directions  are  designed  to  coincide 
with  the  whole  science,  and  the  great  end  of  our  existence. 
Hence  we  are  liable  to  form  unfavorable  and  imperfect  concep- 
tions concerning  many  of  God's  injunctions  and  operations, 
merely  because  we  view  them  detached  from  the  great  plan  of 
his  administration.     In  the  scripture,  many  dispositions  are  in- 


248  A    SERMON    BEFORE    THE 

culcated,  to  which  we  arc  naturally  averse,  and  many  are  cen- 
sured to  which  we  are  naturally  attached.  We  are  apt  to  sup- 
pose that  exalted,  ambitious  views,  and  a  correspondent  con- 
duct will  promote  our  prosperity  and  happiness.  Our  pride 
leads  us  to  measure  the  greatest  achievements  by  our  own  pow- 
ers. Thoug^h  we  are  limited  in  the  intellectual  as  well  as  in  the 
natural  world,  yet  we  do  not  rest  satisfied  with  the  bounds  pre- 
scribed by  our  beneficent  creator.  We  sigh  to  explore  the 
hidden  causes  of  things,  their  intimate  constitutions,  and  their 
final  destination.  We  sigh  to  wield  a  world,  as  we  do  an  atom, 
to  search  the  center  of  the  earth,  and  to  sail  among  the  stars. 
Experiment  destroys  our  vain  imaginations.  We  fall  back  into 
our  proper  selves,  and  feel  the  necessity  of  some  superior  power 
and  wisdom  to  direct,  control,  and  limit  our  exertions.  How 
vain  is  it  for  man  to  presume  on  the  perfection  of  his  own  pow- 
ers, anc^to  indulge  an  exulting  confidence  in  himself !  He  is  sure 
to  meet  with  disgrace  and  degradation.  He  who  knew  the 
hearts  of  men  said^  "  He  that  exalteth  himself  shall  be  abased." 
Our  Saviour  when  on  earth  embraced  every  favorable  opportu- 
nity, to  inculcate  those  lessons  of  wisdom,  which  were  calcu- 
lated to  exterminate  the  pride  and  self-confidence  of  men. 
From  the  most  ordinary  occurrences  he  deduced  the  most 
weighty  instructions.  When  in  the  house  of  one  of  the  chief 
Pharisees,  observing  that  they  that  were  bidden  chose  out  the 
chief  rooms,  he  said,  "  When  thou  art  bidden  of  any  man  to  a 
wedding,  sit  not  down  in  the  highest  room,  lest  a  more  honor- 
able man  than  thou  be  bidden  ;  and  he  that  bade  thee  and  him, 
come  and  say  to  thee.  Give  this  man  place,  and  thou  begin  with 
shame  to  take  the  lowest  room  ;  but  when  thou  art  bidden,  go 
and  sit  down  in  the  lowest  room,  that  when  he  that  bade  thee 
cometh,  he  may  say  unto  thee.  Friend,  go  up  higher,  then  shalt 
thou  have  worship  in  the  presence  of  them  that  sit  at  meat  with 
thee."  He  then  added,  as  the  sum  of  his  instructions  on  that 
occasion,  "For  whosoever  exalteth  himself  shall  be  abased  ;  and 
he  that  humbleth  himself  shall  be  exalted."  My  design  is  to 
show,  from  a  few  considerations,  the  connexion  between  humil- 
ity and  preferment. 


SENIOR    CLASS     IN     RHODE    ISLAND    COLLEGE.  249 

I.  Humility  implies  a  just  and  proper  estimate  of  ourselves. 

Such  is  our  situation  in  the  present  world  that  it  is  of  the 
greatest  importance  to  us  in  all  our  concernments,  to  proportion 
our  enterprises  and  our  exertions  to  our  ability.  If  we  fail  in 
this  respect  we  shall,  in  all  affairs  of  magnitude,  involve  ourselves, 
and  probably  others,  in  disgrace  or  ruin.  Hence  appears  the 
necessity  of  acquiring  as  accurate  a  knowledge  of  ourselves,  as 
circumstances  will  permit,  previous  to  our  entrance  on  the  active 
businesses  of  life.  We  must  lay  aside  our  prejudices  ;  all  par- 
tiality for  our  own  talents  and  acquirements ;  we  must  disclose 
all  our  infirmities  to  a  strict  scrutiny ;  we  must  retire  from  our- 
selves, and  become  objects  of  our  own  contemplation  and  judg- 
ment. This  indeed  is  a  difficult  task ;  but  still  it  is  necessary 
to  be  performed,  if  we  would  feel  ourselves  in  the  station  as- 
signed to  us  by  our  maker.  We  must  consider  our  corporeal 
and  mental  powers ;  we  must  enquire  to  what  objects  and  pur- 
suits they  are  adapted.  Our  intellect,  memory,  imagination, 
our  power  of  volition,  our  passions,  our  propensities,  our  affec- 
tions and  aversions  ;  our  moral  qualities  and  improvements ;  our 
situation  and  prospects  ;  our  means  and  resources  ;  our  connex- 
ions in  social  and  civil  life ;  and  above  all  our  relation  to  God ; 
all  these  must  be  attentively  considered  by  those  who  would 
acquire  a  just  knowledge  of  themselves  ;  so  as  to  preserve  that 
mild  equanimity  which  is  below  pride  and  above  meanness.  A 
comprehensive  and  unprejudiced  survey  of  ourselves,  by  showing 
us  our  numerous  imperfections,  our  limited  capacity  and  sphere 
of  action,  will  convince  us  that  we  have  little  reason  for  indulg- 
ing exalted  thoughts  of  ourselves  and  of  our  greatest  exertions. 
When  we  compare  the  extensiveness  of  Xjod's  works  with  the 
narrowness  of  our  own  powers  ;  when  we  consider  how  soon 
we  are  baffled  in  explaining  the  causes  of  the  most  common  ap- 
pearances, and  when  vve'consider  that,  in  almost  all  our  conduct, 
we  are  obliged  to  proceed  upon  mere  probability,  and  that  there 
is  scarcely  any  thing  except  mathematical  demonstration  in 
which  we  can  arrive  at  absolute  certainty,  we  are  surprized  that 
we  should  ever  have  thought  so  highly  of  ourselves  ;  and  instead 
of  arrogantly  boasting  of  our  superiority,  we  are  disposed  to 
bow  down  at  the  feet  of  omnipotence  and  adore  him  for  that 
3-2 


250  A    SERMON    BEFORE    THE 

small  portion  of  intelligence  with  which  he  has  been  pleased  to 
endow  us.  When  we  have  inquired  and  ascertained  what 
things  are  knowable  and  practicable,  we  shall  naturally  form  a 
just  judgment  of  the  extent  of  that  sphere  in  which  we  were  des- 
tined to  act.  We  shall  rest  satisfied  with  the  station  allotted 
us  by  Providence,  without  vexing  ourselves  in  the  pursuit  of 
objects  beyond  our  reach,  and  consuming  in  unprofitable  reve- 
ries, that  portion  of  time  which  should  be  devoted  to  the  impor- 
tant duties  of  life.  By  reducing  ourselves  down  to  our  proper 
size,  and  confining  our  exertions  to  things  attainable  by  us,  we 
shall  coincide  with  the  laws  of  nature,  and  succeed  in  our  enter- 
prises. There  can  remain  little  doubt  of  success  ;  because  the 
means  we]  employ  will  be  proportioned  to  the  end  we  pur- 
sue. The  only  art  and  address  necessary,  will  be  the  proper 
management  of  our  resources.  This,  men  of  ordinary  abilities 
may  easily  obtain  by  observation  and  experience.  The  amia- 
ble virtue,  humility,  is,  in  its  nature,  calculated  to  keep  us  duly 
mindful  of  our  deficiencies  and  imperfections,  so  as  to  rouse  all 
our  powers  into  a  steady  and  proper  train  of  action.  On  the 
contrary,  a  high  opinion  of  ourselves  will  render  us  blind  to  our 
defects  ;  and  of  course,  will  lull  us  into  a  confident  indolence, 
or  engage  us  in  schemes  of  destructive  ambition.  The  conduct 
which  flows  from  genuine  humility  is  attractive  and  engaging. 
It  never  fails  to  secure  the  good-will  of  all  our  acquaintances. 
Of  how  much  importance  this  to  our  prosperity  and  preferment, 
those  can  easily  determine  who  are  but  moderately  conversant 
in  the  aflfairs  of  life.  The  way  for  men  to  excel  and  prosper,  is 
not  to  indulge  an  assuming  confidence  in  their  own  powers,  and 
to  believe  their  exertions  adequate  to  the  greatest  achievements. 
An  high  estimate  of  ourselves,  though  it  may  gratify  our  vanity 
will  neither  confer  merit,  nor  ensure  success. — The  pine  whose 
top  brushes  the  clouds,  yields  to  the  bla'st,  and  falls  with  a  most 
tremendous  ruin.  An  haughty  spirit,  a  supreme  confidence  in 
ourselves,  is  a  sure  indication  of  folly,  and  presage  of  degrada- 
tion. If  we  would  secure  our  true  dignity  and  honor  we  must 
possess  and  practise  humility.  For  it  is  undoubtedly  true,  as 
our  Saviour  asserted,  that  he  who  humbleth  himself  shall  be 
exalted. 


SENIOR    CLASS    IN    RHODE    ISLAND    COLLEGE.  251 

11.  Humility  implies  a  disposition  to  prefer  others,  and   to 
promote  their  prosperity. 

That  lowhness  of  mind  inculcated  in  the  scriptures  appears 
to  be  inseparably  connected  with  genuine  benevolence.  This 
seeks  the  happiness  of  others  in  obedience  to  the  will  of  God, 
and  in  subserviency  to  the  general  good  of  the  created  system. 
He  who  considers  how  small  a  part  he  constitutes  of  the  great 
works  of  God,  and  who  has  just  views  of  himself  as  a  fallen 
sinful  creature,  is  not  disposed  to  exalt  himself  on  the  ruins  of 
others  or  to  say,  stand  by  thyself,  I  am  hoUer  than  thou.  With 
the  penitent  publican  he  smites  on  his  breast,  and  says,  "  God 
be  merciful  to  me  a  sinner."  He  now  possesses  a  proper  tem- 
per of  mind  to  comply  with  the  apostle's  direction,  "  In  lowli- 
ness of  mind,  let  each  esteem  others  better  than  themselves." 
John  the  Baptist,  when  he  contemplated  the  superior  gifts  and 
successes  of  the  Saviour,  humbly  said,  "  He  must  increase,  but 
I  must  decrease."  The  disposition  and  conduct  implied  in 
true  humility,  is  calculated  to  prevent  the  effects  of  envy  and  to 
conciliate  esteem.  He  who  thinks  more  highly  of  himself,  than 
others  think  of  him,  is  sure  to  excite  disgust  and  opposition. 
For  men  generally  bear  with  impatience  that  superiority  of 
merit  which  is  real,  whether  it  is  gained  by  laborious,  personal 
exertion,  or  inherited  from  the  bounty  of  God.  An  indignant 
disgust  rises  against  him  whose  pretensions  to  eminence  and 
distinction  are  founded  in  vanity  and  self-conceit.  Even  where 
the  possessor  of  real  merit  allows  himself  to  appear  sensible  of 
it,  and  to  value  himself  upon  it,  he  at  once  becomes  obnoxious. 
True  merit  carries  its  own  light  and  its  own  glory  with  it.  It 
needs  not  the  varnish  of  aflfectation  nor  the  officiousness  of  self- 
love.  Unassuming  diffidence,  is  its  characteristic  and  recom- 
mendation. We  are  so  constituted  that  we  feel  a  peculiar 
pleasure  in  assisting  and  promoting  those  who  seem  diffident  of 
their  abilities,  and  unconscious  of  their  real  worth.  We  possess 
an  anxiety  lest  they  should  not  be  sufficiently  noticed,  approved, 
and  promoted.  Those  who  have  the  greatest  merit,  have  the 
clearest  views  of  their  defects.  This  arises  from  that  high  sen- 
sibility and  nice  discernment  which  always  exist  in  great  and 
virtuous  minds.     These  have  enlarged  views  of  things  ;    and  of 


252  A    SERMON    BEFORE    THE 

course  perceive  difficulties  and  embarrassments  unknown  to 
those  whose  mental  powers  are  less  energetic ;  whose  confi- 
dence arises  from  ignorance,  and  whose  highest  merit  is  an  un- 
blushing assurance.  It  is  to  be  lamented  that  with  so  great  a 
portion  of  mankind,  impudence  will  supply  the  place  of  worth. 
It  is  doubtless  from  observing  this,  that  many  from  motives  of 
vanity  and  self-conceit,  from  indolence  or  impatience,  have 
neglected  to  gain  those  acquirements  which  were  within  the 
compass  of  their  abilities,  and  have  rendered  themselves  con- 
temptible by  their  officious  intrusion  on  the  public.  Against 
errors  of  this  kind  humility  is  a  sufficient  guard.  While  it 
keeps  the  possessor  in  his  proper  province,  it  disposes  him  to 
obtain  those  qualifications  which  alone  can  clothe  him  with  true 
dignity,  and  facilitate  his  promotion.  He  is  disposed  to  esteem 
others  better  than  himself  and  to  seek  their  prosperity.  In  this 
way  his  whole  train  of  conduct  confers  obligations  on  others, 
and  disposes  them  to  promote  his  interest.  Thus  he  who  hum- 
bles himself  pursues  the  most  direct  method  to  exaltation. — If 
we  perform  acts  wholly  selfish  they  result  from  pride,  and  most 
probably  will  injure  others  as  well  as  ourselves.  Benevolent 
acts  we  cannot  perform  without  benefiting  ourselves  and  others. 
Hence  as  humility  always  disposes  to  benevolence,  and  is  in- 
separable from  it,  it  necessarily  promotes  our  own  good. 

III.  Humility  imphcs  a  disposition  to  receive  instruction  and 
admonition. 

The  first  of  these  refers  to  the  improvement  of  the  under- 
standing ;  the  second  to  the  correction  of  our  conduct.  Both 
are  therefore  of  the  highest  importance  as  to  usefulness  and  re- 
spectability in  the  world.  Pride  is  one  of  the  greatest  obsta- 
cles to  mental  improvement.  It  flatters  its  possessor  that  his 
powers  are  sufficiently  energetic,  and  his  present  acquirements 
sufficiently  extensive.  Hence  he  considers  it  as  a  mortifying 
condescension  to  submit  to  that  regular  and  strict  discipline  by 
which  truth  is  investigated  and  knowledge  obtained.  Besides, 
pride  is  usually  accompanied  with  such  passions  and  vices  as 
render  the  most  important  instructions  painful  and  unaccepta- 
ble.    What  b^  *  the  pride  and  wickedness  of  the  Jews,  induced 


SENIOR    CLASS    IN    RHODE    ISLAND    COLLEGE.  253 

them  to  reject  those  m valuable  lessons  of  wisdom  inculcated  by 
the  Saviour  ?  What  but  their  exalted  opinion  of  themselves, 
of  their  wisdom  and  piety,  that  involved  them  in  ruin  ?  Indi- 
viduals by  a  similar  conduct  must  expect  to  share  a  similar  fate. 
To  the  young  a  disposition  to  receive  instruction,  is  peculiarly 
advantageous  and  important.  As  they  are  inexperienced  they 
can  form  but  a  very  imperfect  estimate  of  human  life,  and  the 
springs  of  human  actions.  They  judge  of  things  according  to 
their  wishes,  imaginations,  or  passions.  Hence  they  are  inces- 
santly liable  to  fall  into  error  in  judgment  and  conduct. — If  to 
their  inadvertent  and  precipitate  dispositions  are  joined  an  haugh- 
ty obstinacy  and  high  opinion  of  themselves,  disgrace  and  ruin 
are  almost  sure  to  follow.  Their  plans  of  conduct  are  guided 
by  no  settled  principles,  and  of  course  are  calculated  to  obtain 
no  determinate  objects.  But  if  they  possess  a  meek  and  pliant 
disposition,  they  can  anticipate  the  wisdom  of  age  and  expe- 
rience ;  they  can  diffuse  a  prudent  discretion  over  their  man- 
ners, and  render  their  youth  doubly  engaging  and  useful.  All 
have  a  propensity  to  justify  their  own  sentiments,  passions  and 
actions.  This  propensity  when  confined  within  proper  bounds 
is  highly  useful ;  but  it  almost  invariably  proceeds  to  such  ex- 
tremes, that  it  renders  men  blind  and  obstinate  in  their  errors. 
Hence  arises  the  great  aversion  which  we  generally  have,  to  be 
reminded  of  our  faults  and  our  unwillingness  to  retract  them. 
This  is  certainly  very  unreasonable  ;  for  it  is  as  criminal  to  per- 
severe in  a  fault  as  it  is  to  commit  it.  To  this  great  and  univer- 
sal error,  which  arises  from  too  great  an  indulgence  of  self  love, 
I  know  of  no  remedy  but  humility.  This  will  dispose  us  to  be 
moderate,  and  candid,  and  impartial  respecting  our  actions  or 
whatever  is  represented  to  us  as  erroneous.  We  shall  with 
thankfulness  receive  the  admonitions  of  our  friends,  and  shall 
be  careful  to  profit  from  the  censures  of  our  enemies.  Thus  hu- 
mility will  exalt  us,  while  envy  would  depress  us.  For  while  the 
last  points  out  our  faults  ;  the  first  corrects  them. 

IV.  Humility    renders  us  obedient  to  our  Maker,  and  has  the 
promise  of  his  blessing. 

In  this  view  humility  appears  to  be  conducive  to  our  best  in- 


254  A    SERMON    BEFORE    THE 

terests.  For  how  can  we  expect  to  prosper,  how  can  we  ex- 
pect real  permanent  happiness,  unless  our  hearts  and  conduct 
are  coincident  with  the  will  of  God  ?  All  the  misfortunes,  ca- 
lamities and  miseries  of  mankind,  have  resulted  from  disobedi- 
ence to  the  divine  commands.  Pride  rises  up  against  the  au- 
thority of  heaven,  it  exalts  itself  above  all  that  is  called  God. 
It  renders  men  foolish,  improvident,  obstinate,  and  insolent. 
Hence  Solomon  said,  "  Pride  goeth  before  destruction,  and  an 
haughty  spirit  before  a  fall."  Humility  on  the  contrary  renders 
men  wise,  meek,  cautious,  inoffensive,  and  desirous  of  obtaining 
the  favour  of  heaven.  Hence  it  is  said,  •'  With  the  lowly  is 
wisdom  " — "  Before  honor  is  humility."  The  man  who  practises 
humility  is  therefore  pursuing  the  direct  road  to  preferment. 
"  God  resisteth  the  proud  ;  giveth  grace  to  the  humble."  God 
will  dwell  with  him  that  is  of  an  humble  and  contrite  spirit. 
Humility  is  inseparable  from  true  religion,  and  will  meet 
its  most  glorious  reward  in  heaven. — The  apostle  Paul  when 
subdued  by  the  power  of  that  Saviour  whom  he  persecuted,  be- 
came a  meek  and  humble  christian.  In  meekness  he  instructed 
those  who  opposed  themselves  to  the  truth.  He  considered 
himself  as  the  least  of  all,  and  as  the  servant  of  all.  He  in- 
cessantly devoted  himself  to  the  will  of  his  divine  master  and  to 
the  interests  of  mankind.  What  was  the  consequence  ?  He 
could  say  with  assurance,  "  I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith. — Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Lord,  the 
Judge  shall  give  me."  In  Christ  we  behold  a  most  wonderful 
display  of  humble  obedience  to  the  will  of  God,  and  the  conse- 
quent dignity  to  which  he  was  exalted.  Though  he  was  in  the 
form  of  God,  and  thought  it  not  robbery  to  be  equal  with  God  ; 
yet  he  made  himself  of  no  reputation  ;  and  took  upon  him  the 
the  form  of  a  servant,  and  was  made  in  the  likeness  of  men  ; 
and  being  found  in  fashion  as  a  man  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross." — 
Behold  the  glorious  consequence !  "  Wherefore  God  also  hath 
highly  exalted  him,  and  given  him  a  name  which  is  above  every 
name  ;  that  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven,  things  in  earth,  and  things  under  the   earth, 


SENIOR    CLASS     IN    RHODE    ISLAND    COLLEGE.  255 

and  that  every  tongue  should  confess  that  Jesus  Christ  is   Lord, 
to  the  glory  of  God  the  father. 

Having  dehvered  what  I  proposed  on  this  subject,  I  shall  nowr 
suggest  some  instruction  and  improvement  from  it,  in  a  short 
address  to  the  Senior  Class. 

You,  young  Gentlemen,  my  much  esteemed  friends  and  pu- 
pils, are  now  dissolving  your  immediate  connection  with  this 
College,  and  with  the  officers  who  have  had  the  care  of  your 
education.  It  is,  on  this  occasion,  natural  for  each  of  you  to 
inquire.  What  are  my  future  prospects  in  life  ?  What  occupa- 
tion shall  I  pursue  ?  What  means  and  conduct  shall  I  adopt  to 
insure  success  and  promotion  ?  How  shall  I  render  myself 
meritorious,  useful  and  r respectable  ?  To  assist  you,  as  to 
these  things  was  my  chief  object  in  the  preceding  discourse.  I 
have  attempted  to  shew  that  humility  leads  to  promotion  and 
honor,  by  teaching  its  possessor  to  form  a  just  estimate  of  him- 
self, by  inducing  him  to  prefer  others ;  by  disposing  him  to  re- 
ceive instruction  and  admonition,  and  by  rendering  him  obedi- 
ent to  God  so  as  to  secure  his  blessing.  What  I  have  farther 
to  advance,  respects  the  ways  in  which  the  amiable  virtue  hu- 
mility is  displayed  and  the  objects  towards  which  it  is  to  be 
practised. 

1.  Practice  it  towards  your  superiors.  That  there  is  a  great 
difference  in  men  as  to  their  mental  powers,  acquired  abilities, 
religious  and  moral  improvements,  you  have  abundant  evidence 
from  your  own  observation.  Intellectual  worth  always  imposes 
an  obligation  of  respect  and  attention.  These  nothing  except 
envy  can  withhold.  Never  indulge  this  ignoble  passion ;  but 
allow  superior  merit  and  excellence  their  full  praise.  In  doing 
this  you  will  act  the  part  of  reason  and  benevolence.  You  will 
engage  in  the  cause  of  all  virtue  against  all  vice.  For  envy  is  a 
peculiar  modification  of  selfishness ;  and  every  exercise  of  it  im- 
plies a  consciousness  of  superior  excellence,  and  a  desire  to  tar- 
nish its  lustre.  While  I  advise  you  to  pay  respect  to  your  su- 
periors in  worth  ;  I  wish  not  to  be  understood  to  mean,  that 
you  should  implicitly  follow  them  or  receive  their  instructions, 
without  reference  to  your  own  understandings.  You  may  as 
well  be  destitute  of  reason  and  judgment,  as  to  suffer  others 


256  SERMON    BEFORE    THE    SENIOR    CLASS,    &C. 

wholly  to  control  you  in  the  exercise  of  them.  If  you  happen 
to  ditier  from  those  who  are  farther  advanced  in  knowledge  and 
experience  than  yourselves,  all  that  can  be  expected  of  you  is 
that  you  submit  your  own  judgment,  with  all  due  respect  and 
deference.  This  will  evince  a  disposition  to  receive  and  follow 
the  clearest  light.  I  must  here  particularly  recommend  to  you, 
to  render  the  most  prompt  and  cheerful  obedience,  in  all  things, 
just  and  lawful,  to  persons  in  civil  stations,  environed  with  dele- 
gated authority.  In  doing  this  you  must  lay  aside  all  private 
considerations,  and  be  governed  wholly  by  the  public  good. 

2.  The  amiable  virtue,  humility,  you  will  do  well  always  to 
manifest  to  your  equals  and  inferiors.  To  the  first  be  civil,  af- 
fable and  obliging  in  all  your  conduct.  Be  willing  to  allow 
them  the  just  reward  of  their  merit,  and  do  not  repine  if  they 
happen  to  be  promoted  above  you.  It  will  be  more  to  your 
honor  to  suspect  you  have  too  highly  estimated  your  own  worth, 
than  to  envy  their  prosperity.  To  your  inferiors  be  condescend- 
ing and  attentive.  For  there  is  scarcely  any  person  whose  as- 
sistance and  good  wishes,  you  may  not  at  some  time  or  other 
need.  True  humility  does  not  require  that  you  should  reduce 
yourselves  to  an  equality  with  all  persons.  This  would  be 
meanness  or  pusillanimity.  Assume  to  yourselves  no  greater 
difference  than  your  own  circumstances  and  duties,  as  well  as 
those  of  others,  require.  If  you  should  ever  be  invested  with 
authority  in  public  stations,  use  it  with  moderation  and  for  the 
public  good.  If  you  possess  riches,  they  will  rank  you  above 
the  poor,  but  will  increase  the  obligations  of  charity  and  benevo- 
lence.    A  mild,  unassuming  conduct,  whatever  may  be  your 

situation,  will  give  lustre  to  every  virtue  and  every  action. 

Time  now  requires  that  I  give  you  my  final  benediction,  by  as- 
suring you  of  my  friendship,  of  my  solicitude  for  your  prosperity, 
and  commending  you  to  the  great  author  of  all  good.  May 
you  walk  humbly  before  him,  that  he  may  exalt  you  to  honor  in 
this  world,  and  to  eternal  glory  in  the  world  to  come. 


AN 

ANNIVERSARY  SERMON, 

DELIVERED  IN  THE 
PRESBYTERIAN  MEETING-HOUSE  IN  COLUMBIA, 

ON  LORD'S  DAY,  DECEMBER  1,  1816, 

BEING    THE    DAY    PREVIOUS    TO    THE    COMMENCEMENT    OF    THE 
SOUTH    CAROLINA    COLLEGE. 


33 


TO  THE  STUDENTS 
OF  THE  SOUTH  CAROLINA  COLLEGE. 

Young  Gentlemen, 

At  your  instance,  1  commit  to  the  press  the  follow- 
ing sermon.  As  it  was  composed  in  haste,  and  without 
the  most  distant  idea  of  publication,  I  am  very  sensible 
that  it  cannot  sustain  the  ordeal  of  severe  criticism.  If 
however  it  affords  you  either  instruction  or  pleasure, 
I  shall  be  satisfied.  To  you  I  present  this,  as  a  small 
testimony  of  the  affection  and  esteem  which  your  con- 
duct and  diligent  discharge  of  your  duties,  have  excited. 

J.  MAXCY. 


A    SEEM  ON. 


"  THOU  SHALT  LOVE  THE  LORD  THY  GOD  WITH  ALL  THY  HEART."— 

Matthew  sxii.  37. 

To  rational  beings,  nothing  can  be  more  interesting  than  to 
know  the  will  of  their  Creator.  This  is  the  law  of  their  exist- 
ence, the  measure  of  their  virtue,  and  the  source  of  their  happi- 
ness. Beings  endowed  with  intellectual  and  moral  powers,  can 
no  more  exist  independent  of  law  and  obligation,  than  an  effect 
can  exist  without  a  cause.  Creatures  through  the  abuse  of  their 
liberty  may  change  ;  they  may  violate  the  laws  by  which  they 
ought  to  be  governed  ;  they  may  become  so  enslaved  to  invete- 
rate habits  of  evil,  as  to  be  morally  incapable  of  virtuous  affec- 
tions and  actions  ;  and  yet  their  obligations  may  remain,  in  all 
their  extent,  and  in  all  their  authority.  Hence,  as  obligation 
flows  from  the  supreme  moral  excellence  of  God,  the  former  is 
as  incapable  of  change  or  diminution,  as  the  latter.  Men  are 
required  to  love  God  supremely,  not  because  their  compliance 
will  make  them  happy,  but  because  he  deserves  their  obedience. 
To  assert  that  any  being  is  amiable  or  worthy,  is  the  same  as  to 
assert,  that*  that  being  deserves  to  be  loved  and  esteemed. 
Moral  excellence  or  worth  carries  with  it  and  impresses  on  the 
mind  of  the  percipient,  the  sentiment  of  desert.  Hence  the  ob- 
ligations of  moral  agents  rise  in  importance  and  strength  in  pro- 
portion to  the  degree  of  excellence  possessed  by  their  cause. 
The  nature  of  God    therefore,  originates  and    imposes  obliga- 


262  ANNIVERSARY    SERMON. 

tions,  of  the  widest  extent,  the  highest  importance,  and  the 
longest  duration.  These  obhgations  are  as  immutable  and  im- 
perishable as  their  origin  ;  and  it  is  as  impossible  that  beings  to 
whom  their  power  extends,  should  ever  be  exonerated  from 
them,  as  it  is,  that  the  universe  should  be  sustained  and  governed 
by  a  power  inferior  to  that  which  created  it.  God  therefore 
displays  the  highest  wisdom,  justice  and  goodness,  in  addressing 
every  rational  creature,  in  the  language  of  our  text,  "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart."  To  show  the  ground 
and  reasonableness  of  this  requirement,  and  thus  to  disclose  the 
nature  of  moral  obligation  and  of  true  virtue,  are  my  principal 
objects  on  this  occasion. 

I.  The  reasonableness  of  supreme  love  to  God  will   appear  if 
we  consider  the  nature  of  God.     Though  our   conceptions  and 
knowledge  of  this  subject,  are  necessarily  limited  and  imperfect ; 
yet  they  may  undoubtedly,  be  sufficiently  adequate  for  the  se- 
curity of  our  virtue  and  happiness.     To  say  that  we  can  have 
no  just,  because  we  can  have  no  perfect  knowledge  of  the  Su- 
preme Being,  is  highly  absurd.     Did  any  one  ever  imagine  that 
a  grain  of  sand  contained  no  part  of  the  earth,  because   it   did 
not  contain  the  whole  ?     Would  a  reasonable  man  put  out  his 
eyes,  because  his  sight  could  not  penetrate  the  universe  ?     God 
has  furnished  us  with  as  much  knowledge  as  was  proper  for   our 
state  ;    and  with  this  knowledge  we  ought  to  rest  satisfied.  The 
attributes  of  God,  which  constitute  his  supreme  perfection,  are 
with  propriety  expressed  under  two  denominations,  natural  and 
moral.     The  former  do  not  in  their  nature  necessarily  involve 
those  qualities   which   render    a   being   amiable  or  estimable. 
They  are  not  such  as  furnish  a  proper  ground  of  moral  obliga- 
tion ;  or  authorize  the  possessor  to  prescribe  laws  to  other  beings. 
Such  are  the  existence,  knowledge  and  power  of  God.     These 
attributes  do  not  in  themselves  imply  worth  or  moral  excellence. 
For  surely,  a  being  is  not  worthy  or  estimable,  merely  because 
he  exists,  knows,  and    possesses  power.     We  can  easily  con- 
ceive that  a  finite  being  in  the  highest  order  of  existence  may 
possess  great  power  and   knowledge,  and  yet  be  perfectly  ma- 
levolent.     If  then    it    were    possible    for   infinite   power   and 


ANNIVERSARY    SERMON.  263 

knowledge  to  exist  without  benevolence,  they   would  inspire 
terror  rather  than   love.     A  being  therefore,  is  not  necessarily 
amiable  or  deserving,  because  he  exists  every  where,  because 
he  knows  all  things,  and  can  perform  all  things.     It  is  however 
impossible,  that  a  being  should  possess  infinite  existence,  power 
and  knowledge,  and  at  the  same  time  be  malevolent ;    because 
these  attributes  belong  to  God.     They  do  not  however,  consti- 
tute his  supreme  excellence,  which  in  the  language  of  scripture 
is  called  his  holiness  or  his  glory.     For  this  we  must  look  to  his 
moral  perfections.    These  involve  the  volitions  of  God  ;  his  dis- 
positions towards  his  creatures  ;    all  his  wise  and  good  decrees 
concerning    them  ;    all   those   quahties  which  render  him  the 
proper  object  of  perfect  love,  obedience  and  adoration.     When 
to  the  infinite  existence,  power  and  knowledge  of  God,  we  add 
his  holiness,  justice,  mercy,  faithfulness  and  veracity,  we  form 
the  highest  possible  conception  of  his  infinite  amiableness  or 
worth.     To  the  virtuous  man  nothing  is  so  excellent,  nothing 
so  desirable,  as  God's  power  and  knowledge  clothed  with  infi- 
nite goodness,  justice  and  mercy.     Infinite  power  and    knowl- 
edge,   prompted  by   infinite    benevolence  and  justice,  can  do 
nothing  but  good,  and  produce  nothing  but  happiness.     God's 
right  to  prescribe  laws  to  his  rational   creatures,  to  direct  and 
control  their  active  powers,  results  from  his  infinite  perfection. 
He  requires  men  to  love  him  with  all  their  hearts,  not  merely 
because  they  are  dependent  on  him  ;  not  merely  because  a  com- 
pliance with  his  will,  will  render  them  happy  ;    but  because  he 
is  what  he  is,  and  from  his  own  inherent  and  unchangeable  per- 
fection deserving  of  their  love.      If  then  it  is  reasonable  that 
man  should  esteem  and  regard  the  highest  excellence ;    that  he 
should  be  such  as  God  requires  him  to  be  ;    that  he  should  fix 
his  desires  on  an  object  which  they  can  never  transcend  ;  that 
he  should  from  the  most  exalted   motives,  pursue  the  highest 
happiness  and  perfection  of  which  he  is  capable  ;    surely  it  is 
reasonable  that  he  should  love  God  with  all  his  heart. 

II.  This  will  farther  appear,  if  we  consider  the  nature  of  man. 
God  has  rendered  him  capable  of  various  kinds  and  degrees  of 
enjoyment  and  happiness.     For  this  purpose,  he  has  furnished 


264  ANNIVERSARY    SERMON. 

him  with  different  kinds  and  orders  of  powers,  botli  corporeal 
and  mental.  To  the  exercise  and  cultivation  of  these  within 
certain  limits  he  has  annexed  a  certain  degree  of  pleasure.  This 
he  has  done  to  incite  man  to  activity,  to  secure  his  virtue,  and 
to  allure  him  on  towards  the  highest  dignity  and  glory  of  his 
nature.  The  powers  of  external  sense  are  first  evolved  and 
employed  in  their  proper  sphere.  To  these,  the  innumerable 
productions  of  nature,  present  the  charms  of  novelty  and  the 
blandishments  of  pleasure.  Attracted  by  these,  man  eagerly 
springs  forward  in  the  career  of  his  existence,  and  riots  on  the 
luxuriance  of  nature.  Regardless  of  the  laws  imposed  by  his 
Maker,  and  unaided  by  the  wisdom  of  experience,  he  hurries 
from  object  to  object,  and  in  the  midst  of  his  tumultuary  pro- 
gress, rushes  into  the  region  of  disease  and  pain.  He  now  looks 
back  on  the  realms  through  which  he  has  run,  and  instead  of 
flowers,  and  streams,  and  shining  skies,  beholds  a  dreary  waste, 
and  sinks  in  solitary  wretchedness.  Ah !  thoughtless  youth, 
return  to  the  path  from  which  thou  hast  wandered.  Thy  hap- 
piness dwells  not  in  the  pleasures  of  sense. 

To  the  powers  and  enjoyments  of  sense,  succeed  those  of  the 
fancy  and  imagination.  The  former  of  these  suggests  unreal 
images ;  the  latter  arranges  and  combines  them  into  innumera- 
ble forms  of  ideal  beauty.  These  eccentric  and  versatile  pow- 
ers are  often  a  source  of  high  and  innocent  enjoyment.  They 
are  essential  to  the  vigorous  exertions  of  genius ;  and  through 
its  creative  powers  and  beautiful  productions,  may  be  rendered 
subservient  to  religion  and  morality.  But  these  powers,  if  in- 
dulged beyond  a  certain  limit  become  highly  injurious,  and 
furnish  new  causes  of  misery.  As  they  spread  a  profusion  of 
unreal  charms  over  the  course  of  human  life,  and  over  the  works 
of  nature,  they  accustom  the  mind  to  impracticable  scenes  of 
action  and  enjoyment ;  and  thus  render  it  averse  to  serious  oc- 
cupation, and  disgusted  with  a  world  where  pain  is  interwoven 
with  pleasure ;  and  w  here  men  must  submit  to  labor  if  they 
would  procure  enjoyment.  What  misery  do  men  often  bring 
on  themselves,  and  on  those  around  them,  by  giving  themselves 
up  to  the  visions  of  fancy  and  the  wild  excursions  of  imagination  ! 
In  proportion  as  these  exalt  us  into  the  regions  of  visionary  bliss, 


ANNIVERSARY    SERMON.  265 

they  pervert  or  deaden  the  intellectual  powers ;  and  by  creating 
wants  which  can  never  be  satisfied,  and  desires  which  can  never 
be  bounded,  multiply  the  causes  of  fictitious  sorrow,  and  real 
disappointment.  Let  him  therefore,  who  would  usefully  and 
honorably  fill  the  station  allotted  him  by  Providence,  subject  his 
imaginative  powers  to  the  control  of  the  noble  principles  of 
reason,  and  to  the  dictates  of  practical  wisdom.  To  do  this 
effectually,  he  must  look  up  with  supreme  regard  to  the  Author 
of  his  being,  who  bestowed  all  his  faculties,  and  prescribed  the 
laws  of  their  operation. 

Next  in  order,  are  the  powers  of  taste.  These  relate  prima- 
rily, to  natural  visible  beauty ;  and  are  designed  to  attach  us  to 
the  works  of  creation,  that  from  these  we  may  ascend  up  to 
their  glorious  Author.  In  the  progress  of  the  mind  towards 
perfection  :  in  the  evolution  of  its  principles  and  energies,  these 
powers  extend  to  all  that  is  grand,  sublime  and  beautiful,  in  the 
productions  of  human  genius.  The  sphere  of  our  enjoyments 
and  pleasures  is  enlarged  ;  and  if  we  fondly  resign  ourselves  to 
these,  without  aspiring  to  nobler  pursuits  and  purer  joys  ;  we 
shall  at  last  be  filled  with  sorrow,  for  satisfactions  whose  causes 
will  have  ceased,  and  whose  end  had  been  perverted  by  exces- 
sive indulgence. 

Another  power,  and  of  an  higher  order,  is  the  moral  sense. 
The  immediate  object  of  this,  is  moral  beauty. — This,  like  nat- 
ural beauty,  is  perceived,  and  its  effects  instantaneously  felt ; 
but  it  cannot  be  accurately  defined,  because  the  principles  of 
universal  beauty  are  not  known.  Wherever  we  have  a  direct 
perception,  accompanied  with  esteem  and  approbation,  of  virtu- 
ous affections  and  actions,  there  exists  moral  beauty.  This,  in- 
dependent of  all  other  considerations  produces  a  sense  of  worth, 
desert  or  excellence.  Thus  justice,  mercy,  beneficence,  are  not 
seen  with  indifference,  but  with  esteem  and  approbation.  No 
animal  is  so  constituted,  except  man,  as  to  be  sensible  of  moral 
beauty  ;  to  be  capable  of  loving  and  imitating  it.  From  its  own 
intrinsic  amiableness,  it  excites  emotions  and  passions  as  cer- 
tainly and  irresistibly  as  natural  beauty.  This  part  of  man's 
constitution  shows  his  great  superiority  over  the  brutes,  indicates 
his  high  destiny  for  the  society  of  heaven,  and  enables  him  for- 
34 


^66  ANNIVERSARY    SERMON. 

ever  to  approximate  tlie  infinite  source  of  all  beauty  and  hap- 
piness. Moral  beauty  in  its  highest  essence,  as  it  exists  in  God, 
is  the  immutable  ground  of  all  moral  obligation  ;  tiie  true  mo- 
tive, the  standard,  and  the  end  of  all  virtue.  No  finite,  intelli- 
gent being,  therefore,  can,  in  any  period  of  existence,  or  in  any 
situation,  be  exenipt  from  moral  obligation,  or  from  the  duty  of 
loving  God  with  all  his  heart.  When  God  requires  this,  he  re- 
quires no  more  than  he  deserves  on  account  of  his  own  inhe- 
rent excellence ;  no  more  than  it  is  our  duty  and  our  liighcst 
happiness  to  render.  How  desirable  then  is  virtue  !  How  in- 
valuable the  happiness  which  flows  from  it !  Were  man  desti- 
tute of  moral  sense,  he  could  have  no  perception  of  right  or 
wrong,  of  virtue  and  sin,  of  good  or  ill  desert ;  he  could  appro- 
priate ncitlier  praise  nor  blame  ;  nor  could  he  be  a  subject  of  re- 
ward and  punishment.  It  is  therefore  a  dangerous  error  in  eth- 
ics to  say  that  it  is  of  no  consequence  whether  the  moral  sense 
be  innate  or  acquired.  God  has  not  rested  the  virtue  and  hap- 
piness of  his  creature  man,  on  such  an  uncertain  foundation  as 
a  factitious  habit.  The  moral  laws,  or  the  principles  of  them, 
from  which  God  requires  man  to  act,  are  all  founded  in  the  na- 
ture of  God  and  man.  This  is  the  only  solid  basis  on  which 
morahty  can  be  duly  enforced  ;  on  which  the  nature,  extent  and 
authority  of  moral  obligation  can  be  demonstrated. 

Another  power  possessed  by  man  is  denominated  intellect. 
This  bestows  on  him  his  highest  dignity  and  glory,  and  gives 
him  his  chief  superiority  over  all  other  animals.  Its  exercises 
and  objects,  are  the  perception,  investigation  and  communication 
of  truth.  As  we  arrive  at  the  knowledge  of  this  through  differ- 
ent mediums  and  different  processes  of  mind,  it  may  be  distin- 
guished, and  distributed  into  the  following  denominations  ;  sen- 
sible, intuitive,  demonstrative,  poetical,  theological,  and  histori- 
cal. The  first  results  from  the  direct  perceptions  of  our  senses, 
both  internal  and  external ;  the  second  belongs  to  axioms,  or 
self  evident  propositions  ;  the  third  results  from  our  reasoning 
powers  employed  in  deducing  things  less  known,  from  things 
more  known ;  the  fourth  consists  in  the  possible  existence  of 
things  within  the  limits  of  verisimilitude ;  the  fifth  depends  on 
the  testimony  of  God,  and  the  sixth  on  the  testimony  of  men. 


ANNIVERSARY    SERMON.  267 

To  these  denominations  of  truth,  may  be  reduced  all  the  knowl- 
edge of  which  the  human  mind  is  capable.  What  a  wide  field, 
is  here  opened  for  the  exercise  of  the  intellectual  powers !  To 
these  we  are  indebted  for  all  the  benefits  resulting  from  arts  and 
sciences ;  from  agriculture  and  commerce  ;  from  legislation  and 
government ;  from  all  the  economical,  political  and  religious 
institutions  of  civil  society.  This  wonderful  power,  which  has 
extended  the  empire  of  man  over  the  works  and  laws  and  ele- 
ments of  nature  is  the  medium  through  which  we  procure  the 
highest  blessings  of  existence  and  render  them  subservient  to 
our  happiness.  The  intellect  and  all  our  other  powers  were 
bestowed  for  our  good,  and  the  glory  of  our  Creator.  He  only 
could  prescribe  the  laws  of  their  operation  and  direct  them  to 
their  proper  ends.  These  laws  he  has  not  left  to  be  enforced 
by  the  decisions  of  reason,  but  has  called  in  the  aid  of  our  affec- 
tions and  passions.  Supreme  love  to  God  "  fulfils  the  law," 
because  it  brings  all  our  moral  sentiments  and  active  powers 
into  subjection  to  the  divine  will.  Love  to  God  therefore,  is 
perfectly  reasonable,  as  it  is  the  only  security  for  our  virtue  and 
happiness.  Thus  whether  we  survey  our  senstive,  imaginative 
our  moral  or  intellectual  powers,  we  find  abundant  reason  to 
love  their  great  and  beneficent  author.  "  Of  him,  and  to  him, 
and  through  him  are  all  things."  All  the  beauty  that  smiles  on 
the  earth,  and  all  the  glory  that  shines  in  the  heavens ;  all  the 
virtues  that  adorn  the  minds  of  saints  and  angels,  are  but  ema- 
nations from  the  great  source  of  infinite  excellence.  Were 
this  suspended,  the  whole  creation  would  fade  under  the  eye  of 
its  author ;  evil  would  every  where  shoot  forth  in  all  its  deform- 
ity ;  and  the  car  of  death  would  roll  in  ruin  through  the  universe. 
As  the  Author  of  our  being  is  the  source  of  all  virtue  and  hap- 
piness ;  the  centre  and  life  of  nature  ;  how  reasonable  is  it,  that 
as  he  wills  our  felicity  he  should  require  our  love  ? 

III.  This  will  farther  appear  if  we  consider  the  state  of  man. 

This  is  a  state  of  entire  dependence,  and  must  continue  such 
as  long  as  man  shall  exist.  No  power  less  than  that  which 
created  man,  could  sustain  him  one  moment.  Existence  there- 
fore is  continued  creation.     Of  consequence,  man  is  as  com- 


268  ANNIVERSARY    SERMON. 

plctely  dependent  on  God,  as  an  effect  is  on  its  cause.  De- 
pendence supposes  power  on  one  side,  and  imbecility  on  the 
other.  In  finite  beings,  power  does  not  give  right ;  but  in  God 
it  always  docs,  and  in  the  highest  degree :  because  in  him 
power  is  never  exerted  without  infinite  wisdom  and  goodness. 
Right  and  obligation  are  correlative.  The  obligation  of  man 
therefore  to  obey  the  will  of  God,  and  love  him  supremely,  is 
of  the  highest  conceivable  nature  ;  because  it  is  imposed  and 
enforced  by  the  immensity  of  God's  power.  We  may  observe 
farther,  that  the  state  of  man  is  such,  that  he  is  accountable  to 
God  for  his  conduct.  A  thorough  conviction  of  this  truth,  is  of 
the  highest  importance  ;  for  without  it  there  can  be  no  steady 
principle  of  virtue,  no  proper  sense  of  the  authority  of  moral 
obligation.  It  is  not  enough  to  tell  men  that  they  are  account- 
able ;  their  understandings  must  be  convinced.  It  has  been 
shown,  in  the  first  part  of  this  discourse,  that  the  nature  of  God 
is  the  foundation  of  moral  obligation  ;  and  in  the  second,  that 
this  obligation  reaches  to  all  the  powers  of  man.  There  cannot 
be  a  greater  absurdity  than  to  suppose  that  such  a  being,  pos- 
sessed of  moral  sense,  reason  and  freedom,  capable  of  virtue  and 
vice,  should  be  brought  into  existence,  and  be  left  without  a 
law  to  govern  him  and  make  him  accountable.  Virtue  and  vice, 
from  their  nature,  suppose  and  imply  a  law,  a  standard  of  right. 
The  same  is  applied  in  moral  agency.  If  therefore  we  admit 
that  man  is  not  accountable,  we  admit  that  there  is  no  law, — 
no  supreme  excellence  that  originates  it — in  short,  that  there  is 
no  God.  This  of  all  absurdities  is  the  greatest ;  because,  if 
there  is  no  God,  then  there  must  at  some  period  have  been 
universal  non-existence :  And  this  must  always  have  been 
the  case  ;  because  that  which  has  no  existence  can  never  pro- 
duce any.  The  whole  created  universe  therefore  is  a  direct 
proof  of  the  existence  of  God  ;  unless  we  say  that  the  universe 
created  itself ;  which  is  the  same  as  to  say  that  nothing  can 
produce  something,  or  that  an  effect  can  exist  without  a  cause. 
We  must  therefore  either  admit  all  the  absurdities  of  atheism, 
or  that  there  is  a  God.  If  we  admit  this,  we  admit  man's  ac- 
countability ;  for  all  the  arguments  which  prove  the  former, 
prove  the  latter. 

The  reasonableness  of  supreme  love  to  God  will  farther  ap- 


ANNIVERSARY    SERMON.  269 

pear  from  tho  wonderful  displays  of  divine  love  in  redeeming 
man  from  a  state  of  impotence,  depravity  and  guilt.  In  the 
sacred  scriptures,  the  love  of  God  in  sending  his  son  to  die  for 
the  expiation  of  human  guilt,  is  exhibited  in  a  light  calculated 
to  disarm  man  of  his -enmity,  to  emancipate  him  from  the  slav- 
ery of  sin,  and  to  inspire  him  with  the  most  subhme  and  ardent 
affection  :  "  God,"  says  an  inspired  apostle,  "  commendeth  his 
love  towards  us,  in  that  while  we  were  yet  sinners  Christ  died 
for  us."  The  angels  in  heaven  are  so  affected  with  the  love  of 
God  towards  man,  that  they  desire  "  to  look  into"  the  word  of 
redemption.  To  this  all  the  works  of  creation  and  providence 
are  but  subordinate  parts.  If  men  are  bound  to  love  God  be- 
cause he  is  their  creator,  how  much  more  because  he  is  their 
redeemer  !  Thus  whether  we  consider  the  nature  of  God,  the 
nature  and  state  of  man,  or  the  divine  wisdom  and  goodness 
displayed  in  our  redemption,  we  shall  find  abundant  reasons  for 
exercising  supreme  love  to  God. 

From  the  preceding  discourse,  we  may  come  to  the  following 
important  conclusions — 

First, — That  the  moral  perfection  of  God  is  the  foundation 
of  moral  obligation. 

Second, — That  the  essence  of  true  virtue,  or  holiness,  con- 
sists in  supreme  love  to  God. 

Third, — That  there  is  no  possible  method  of  obtaining  true 
and  permanent  happiness,  but  by  the  practice  of  virtue  ;  be- 
cause nothing  else  can  assimilate  us  to  God,  and  malve  us  par- 
takers of  his  nature. 

These  three  principles  place  morality  on  its  proper  basis,  and 
present  the  only  motives  of  sufficient  efficacy  to  enforce  the 
practice  of  virtue. 

We  have  reason,  therefore,  to  conclude,  that  those  systems 
of  moral  philosophy  which  omit  the  doctrine  of  future  rewards 
and  punishments  are  erroneous.  The  Christian  system  derives 
its  superiority  over  all  others,  not  so  much  from  the  novelty  of 


270  ANNIVERSARY    SERSION. 

its  doctrines  as  from  the  weight  of  its  motives.  It  encourages 
virtue  and  represses  vice,  by  appeahng  to  considerations  of 
eternal  importance.  On  the  one  hand,  it  presents  to  the  ob- 
stinate impenitent  transgressor,  divine  justice  arrayed  in  all  the 
terrors  of  almighty  power,  and  on  the  other  holds  out  to  the 
humble  penitent  believer  tire  atoning  blood  of  the  Son  of  God. 
Divine  truth  proclaims  to  the  world,  that  "  the  hour  is  coming 
when  all  that  are  in  their  graves  shall  hear  the  voice  of  the  Son 
of  God,  and  shall  come  forth,  they  that  have  done  good  unto  the 
resurrecton  of  life,  and  they  that  have  done  evil  unto  the  resur- 
rection of  condemnation."  Without  embracing,  believing  and 
obeying  the  gospel,  we  can  have  no  hope  of  eternal  life  ;  but 
must  remain  in  a  "  fearful  looking  for  of  judgement  and  fiery 
indignation."  The  death  and  resurrection  of  Christ  have  dis- 
persed the  shades  which  hung  over  the  valley  of  death,  and  dis- 
closed the  glories  and  terrors  of  the  eternal  world.  All  that  is 
great,  sublime  and  terrific,  on  earth,  in  heaven  or  hell,  is  now 
addressed  to  the  hopes  and  the  fears  of  men.  Those,  therefore, 
who  reject  the  gospel,  and  spurn  at  its  precepts  and  its  disci- 
pline, must  be  deemed  irreclaimable,  and  be  consigned  to  de- 
struction. 

We  may  in  the  next  place  observe,  from  the  preceding  dis- 
course, the  wisdom  and  goodness  of  God  in  making  such  ample 
provision  for  the  happiness  of  man,  by  endowing  him  with  such 
various  and  noble  powers.  How  great  are  his  obligations  to  use 
and  improve  these  as  God  requires  !  The  great  objects  of  all 
human  knowledge  are,  God,  nature  and  man.  For  the  knowl- 
edge of  the  first,  especially  of  what  are  called  his  moral  perfec- 
tions, we  must  recur  to  divine  revelation.  None  but  God  can 
know  and  comprehend  his  own  nature  and  his  own  determina- 
tions ;  and  none  but  he  can  disclose  them.  In  our  knowledge 
of  nature  and  man,  we  must  be  guided  wholly  by  facts,  by  ob- 
servation and  experience.  In  nature  we  see  what  God  does  ; 
in  revelation,  why  he  docs  it.  The  study  of  nature  is  the  best 
preparation  for  the  reception  of  revelation.  In  both  is  display- 
ed the  same  great  good  and  incomprehensible  being.  The  only 
ground  on  which  we  can  infer  his  existence  from  his  works,  is 
their  incomprehensibility.     For  if   we  could  comprehend  the 


ANNIVERSARY    SERAION.  271 

works  of  God,  we  could  measure  them  by  our  own  powers,  and 
resolve  them  into  a  being  no  greater  than  ourselves.  The  visi- 
ble universe  is  a  theatre  of  effects  ;  and  we  know  that  these 
must  proceed  from  adequate  causes.  Nature  is  an  external  dis- 
play of  God.  Powers  and  causes  are  hidden  and  invisible  ;  and 
the  proper  objects  of  intellect.  In  studying  into  the  works  of 
nature,  we  should  avoid  speculative  hypotheses,  and  be  guided 
wholly  by  facts.  But  we  must  remember  that  facts  are  not 
principles,  and  that  mathematical  demonstrations  are  no  proof 
of  the  existence  of  physical  powers.  Reason  is  the  proper  in- 
strument of  truth.  In  the  investigations  of  physical  science, 
experiments  merely  furnish  the  mind  with  facts.  These,  reason 
arranges,  compares,  combines  and  reduces  under  facts  still  more 
comprehensive  ;  and  these  facts  we  are  obliged  to  consider  as 
ultimate,  until  some  more  general  can  be  discovered.  In  all 
parts  of  nature,  within  and  without  us,  above  and  below,  we 
meet  and  feel  the  invisible  God.  Through  all  his  works,  all  is 
hfe  and  motion  ;  a  ceaseless  circle  of  change,  of  generation, 
growth,  decay,  dissolution  and  revivification.  Nothing  is  lost, 
— nothing  annihilated.  Matter  was  never  seen  in  a  state  of  rest 
— this  would  destroy  it — It  came  from  God  in  a  state  of  activ- 
ity :  For  that  whose  essence  is  life  and  energy  ,could  never  pro- 
duce inactivity  ai  d  death.  The  whole  of  visible  nature  is  com- 
prised in  matter  and  motion.  These  have  their  origin  in  one 
common  principle  ;  and  that  principle  is  power.  This  originates, 
modifies,  preserves,  perfects  and  dissolves  every  portion  of  tem- 
porary nature.  This  is  a  world  of  effects,  and  these  are  all  pro- 
duced by  motion.  Without  this  we  could  exercise  no  power 
over  the  smallest  particle  of  matter,  nor  could  the  laws  of  na- 
ture exist.  The  splendid  and  ever  varying  phenomena  of  the 
universe  would  cease  ;  and  all  its  various  parts,  with  their  ma- 
jestic decorations,  would  revert  to  their  original  source.  How 
far  creation  extends  from  its  lowest  to  its  highest  limit,  we  can- 
not determine  ;  but  this  we  know,  that  God  has  reserved  to 
himself,  as  his  peculiar  prerogative,  the  power  of  creation  and 
annihilation.  Within  these  limits  all  that  is  called  nature  exists, 
all  her  laws  operate,  and  all  her  phenomena  are  displayed.  Na- 
ture is  a  system  of  living  laws,  flowing  from  God  ;  and  in  their 


272  ANNIVERSARY    SERMON. 

endless  variety  of  combinations  and  results,  producing  all  possi- 
ble effects,  except  those  which  are  peculiar  to  almighty  power. 
What  an  ailgust,  what  a  magnificent  scene  is  nature  !  Wheth- 
er we  survey  this  lower  world  with  its  appendages,  or  ascend 
into  the  vast  ampitheatre  of  God  above  us,  we  are  filled  with 
astonishment  and  awe,  and  are  forced  to  exclaim,  "  These  are 
thy  works,  parent  of  good,  Almighty  !" 

From  the  preceding  discourse  we  may  farther  remark,  that  the 
internal  constitution  of  man  is  wonderfully  adjusted  to  his  ex- 
ternal condition.  Designing  wisdom  is  no  where  more  legible 
than  in  the  laws  which  bind  man  to  all  parts  of  nature.  The 
same  principles  of  order  and  symmetry,  of  succession  and  va- 
riety, which  govern  the  powers  and  operations  of  mind,  extend 
to  the  larger  portions  of  the  universe,  pervade  their  structure, 
and  bind  them  together  in  one  vast  and  magnificent  system. 
The  innumerable  forms  of  matter  which  occupy  this  august  spec- 
tacle, astonish  the  mind  of  man,  and  while  they  spread  delight 
through  all  his  faculties,  proclaim  him  the  priest  and  the  mon- 
arch of  nature.  The  whole  visible  universe  is  the  hand-writing 
of  God,  and  speaks  a  language  known  in  wisdom's  ear,  and  cal- 
culated to  excite  man's  curiosity,  to  rouse  all  his  powers  into  the 
most  vigorous  exertion  ;  to  elevate  and  expand  his  hopes,  and  to 
accelerate  his  course  along  the  shining  path  of  immortality. 

God  has  connected  man  with  all  his  works,  and  exhibited  in 
his  constitution  an  epitome  of  the  universe.  By  his  corporeal 
frame,  he  is  allied  to  matter  ;  by  his  animated  organization,  to 
the  whole  vegetable  and  animal  world  ;  by  his  moral  and  intel- 
lectual powers,  to  God  and  all  intelligent  beings.  What  a  no- 
ble being  is  man  !  What  an  exalted  station  does  he  hold  in  the 
works  of  God  !  What  vast  extremes  does  he  combine  in  his  na- 
ture !  On  the  one  hand,  he  ranks  with  the  highest  angel  that 
burns  before  the  throne  of  God,  and  on  the  other  with  the  mean- 
est worm  that  crawls  on  earth  1  His  present  state  is  the  begin- 
ning of  his  existence,  and  is  rapidly  passing  away.  He  is  trav- 
elling on  to  higher  hopes  and  brighter  scenes.  Though  he  is 
doomed  to  sink  into  the  dust  and  become  a  prisoner  of  the  tomb  ; 
yet  when  the  wheels  of  time  shall  have  run  their  destined  course  ; 
when  nature  shall  have  arrived  at  the  utmost  limit  of  all  her 


ANNIVERSARY    SERMON.  273 

processes  and  powers,  the  voice  of  God  will  call  him  forth  to 
share  his  lofty  destiny  and  run  an  endless  race  of  glory.  We 
may  reSt  assured  that  God  will  suffer  none  of  his  works  to  be 
lost ;  and  however  they  at  present  groan  under  the  bondage  of 
corruption,  yet  they  will  assuredly  be  brought  into  the  glorious 
liberty  of  the  children  of  God !  To  this  result,  all  the  laws 
which  obtain  through  the  whole  sphere  of  fallen  nature,  directly 
tend  ;  and  are  holding  on  in  their  undeviating  course,  through 
the  innumerable  mutations,  compositions  and  dissolutions  inci- 
dent to  a  state  of  disjoined  and  warring  elements.  The  materi- 
al universe  is  a  mere  temporary  creation,  which  will  soon  pass 
away.  It  is  rapidly  rolling  on  through  innumerable  changes  to- 
wards its  final  destiny.  Nature  will  then  throw  off  her  visible 
material  form,  assuming  her  spiritual  properties,  and  shining  in 
all  her  primeval  glory.  Time  and  place,  succession  and  change 
will  then  cease  ;  for  these  are  merely  the  adjuncts  of  visible  and 
tangible  forms ;  and  can  have  no  existence  when  these  forms 
shall  cease, — when  God  from  heaven  shall  proclaim,  "  Behold  I 
make  all  things  new." 

Let  us  not  then  despond,  though  we  are  subjected  to  vanity. 
God  has  subjected  us  in  hope.  Let  us  rather  exult  and  rejoice, 
knowing  that  he  who  has  promised  is  the  unchanging  God  of 
truth.  Let  us  cheerfully  submit  to  him  ;  and  view  with  raptu- 
rous emotions,  the  grand  and  majestic  march  of  nature,  through 
the  long  train  of  fleeting,  changing  and  perishing  forms  of  visi- 
ble matter,  until  we  reach  our  ultimate  limit  in  a  disencumbered 
and  renovated  world ;  in  "  an  inheritance  incorruptible,  unde- 
filed,  and  that  fadeth  not  away."  The  laws  of  nature  will  then 
have  accomplished  their  ultimate  destination — matter  will  be 
transmuted  and  sublimed  into  its  primordial  principles — every  at- 
om will  have  found  its  station,  and  will  be  poised  on  its  immoveable 
centre — the  conflicting  elements  of  fallen  nature  will  be  harmo- 
nized under  the  empire  of  love  ;  pain,  and  sorrow,  and  death 
shall  no  longer  have  a  name  or  a  place  in  the  works  of  God — 
and  one  boundless  tide  of  glory  shall  pervade  the  universe  ! 
35 


DISCOURSE, 

DELIVERED    IN    THE 

CHAPEL  OF  SOUTH  CAROLINA  COLLEGE, 
JULY  4th,  1819, 

AT    THE    REQUEST    OF    THE    INHABITANTS    OF    COLUMBIA. 


The  South  Carolina  College,  August  4th,  1819. 

TO  JAMES  T.  GOODWYN,  ESQ.   INTENDANT  OF 
THE  TOWN  OF  COLUMBIA. 

Sir, — To  the  request  of  the  Town  Council,  and  Cit- 
izens of  Columbia,  for  the  publication  of  my  discourse 
on  the  4th  of  July  last ;  I  readily  give  my  assent ;  and 
beg  leave  through  you  to  express  my  most  grateful  ac- 
knowledgements, for  the  honor  conferred  on  me  on  this 
occasion. 

Accept  my  thanks  for  the  very  polite  and  delicate 
manner  in  which  you  have  communicated  the  wishes  of 
my  fellow  citizens. 

With  great  esteem  and  respect,  and  with  best  wishes 
for  your  prosperity,  I  subscribe  myself  your  friend  and 
servant, 

J.  MAXCY. 


A    DISCOUESE. 


"HE  HATH  NOT  DEALT  SO  WITH  ANY  NATION;  AND  AS  FOR  HIS  JUDG. 
MENTS,  THEY  HAVE  NOT  KNOWN  THEM.  PRAISE  YE  THE  LORD."— 147  Psalm, 
20th  verse. 

The  blessings  which  God  bestowed  on  the  ancient  IsraeUtes 
were  great  and  pecuhar.  After  dehvering  them  from  bondage 
imposed  by  a  cruel  tyrant,  he  carried  them  as  on  eagles'  wings, 
through  innumerable  displays  of  mercies  and  judgments ;  he 
instructed  and  governed  them  by  miraculous  interpositions  of 
his  providence  ;  and  after  discomfiting  all  their  enemies,  tri- 
umphantly established  them  in  the  promised  land.  Here,  he 
most  signally  interposed  on  their  behalf;  and  was  indeed,  their 
shield  in  war,  and  their  sun  in  peace.  He  dealt  not  so  with 
other  nations.  These,  left  to  their  own  direction,  wandered 
into  distant  quarters  of  the  globe ;  lost  the  knowledge  of  their 
creator ;  debased  and  dishonored  themselves,  by  the  vilest  su- 
perstitions and  the  most  enormous  vices.  On  the  other  hand, 
the  Israelites,  chosen  by  God  for  his  peculiar  people,  were  taken 
under  his  immediate  government  and  instruction,  and  furnished 
with  laws  religious,  moral  and  political,  which  at  length  elevated 
them  to  the  highest  pitch  of  national  prosperity.  Well  might 
the  royal  Psalmist  say,  "  He  hath  not  dealt  so  with  any  nation  ; 
and  as  for  his  judgments,  they  have  not  known  them.  Praise 
ye  the  Lord." 


280  A    DISCOURSE    DELIVERED    JULY    4tH,    1819. 

That  men  should  praise  God,  for  national,  as  well  as  for  in- 
dividual blessings,  is  the  injunction  of  reason  and  the  dictate  of 
revelation.     Ingratitude  is  of  all  vices,  the  most  vile   and  de- 
grading.    It  robs  man  of  all  those  humane  and  generous  feel- 
ings, of  all  those  high  an  ennobling  sentiments,  which   impart 
value  to  his  nature  and   dignity  to  his  character.     So   great   is 
our  attachment  to  the  present  world  ;  so  busily  are  we  occupied 
in  visionary  scenes  of  happiness,  or  hurried  on  in  the  delusive 
pursuits  of  ambition  and  of  wealth,  that  we  are  perpetually  lia- 
ble to  incur  the  reproach  of  ingratitude  to  God,  unless  reminded 
of  our  duty  by  some  stated  occasion,  or  by  some  unusual  dis- 
pensation of  divine  providence.     Hence,  God,  in  order  to  secure 
the  fidelity  of  his  ancient  people,  and  to  keep  alive  a  sense  of 
their  obligations,  enjoined  upon  them  a  solemn  festival  to  be 
kept  in  commemoration   of  their  deliverance    from   bondage. 
Yet  notwithstanding  this,  and  innumerable  displays  of  power 
and  goodness  ;  this  highly  favored  people  were  frequently  guilty 
of  forgetting  God,  their  great  benefactor.     How  often  does  he 
remind  them  of  their  rebellion  !  How  often  does  he  impress  up- 
on their  minds  their  wonderful  emancipation,  as  an  event  which 
ought  forever  to  secure  their  grateful  obedience,  which  ought 
for  ever  to  be  celebrated  with  enthusiastic  devotion  ?  let  us  ap- 
ply these  things  to  ourselves.     An  inspired  Apostle  says,  they 
were  written  for  us,  for  examples.     Has  not  God  wrought  for 
us  a  wonderful  deliverance  ?  Has  he  not  crushed  our  oppressor  ? 
Has  he  not  smitten  the  Dragon  who  lies  in  the  great  waters, 
whose  limbs  stretch  through  every  ocean,  whose  voice  shakes 
the  ends  of  the  world  ?  God  has  indeed  been  our  refuge  and 
strength ;  a  very  present  help  in  time  of  trouble.     He  has  not 
only  delivered  us  from  servitude ;  but  crowned  us  with  innu- 
merable blessings.     His  almighty  hand  planted  the  seed  of  lib- 
erty, as  an  handful  of  corn  in  the  top  of  the  mountains,  whose 
fruit  shakes  like  Lebanon.     Calling  to  mind  the  events  of  our 
past  history,  and  comparing  them  with  those  of  other  nations, 
we  are  obliged  to  adopt  the  language  of  our  text,  and  say,  "  He 
hath  not  dealt  so  with  any  nation."     As  we  are  assembled  to 
commemorate  the  nativity  of  American  freedom,  and  as  this 
auspicious  anniversary  has  fallen  on  a  day  peculiarly  consecrated 


A    DISCOURSE    DELIVERED    JULY    dxH,    1819.  281 

to  God,  We  may  with  propriety  call  to  mind  some  bf  the  great 
scenes  through  which  lie  has  conducted  us,  and  recount  some 
of  the  distinguished  blessings  he  has  conferred  upon  us,  as  a  na- 
tion. It  becomes  us  as  men  and  as  christians,  to  bow  before 
his  holy  altars ;  to  adore  his  divine  majesty,  and  to  present  our 
grateful  offerings.  It  becomes  us  to  venerate  that  great  Being 
whose  beneficent  providence  has  watched  over  and  guided  the 
destinies  of  our  beloved  country ;  it  becomes  us  to  recognize 
our  great  obligations  for  his  goodness,  to  humble  ourselves  be-^ 
fore  him  for  our  manifold  sins,  and  to  confide  in  that  unchang- 
ing mercy,  which  embraces  and  blesses  the  universe.  It  becomes 
us,  in  all  things  to  notice  and  acknowledge,  the  providence,  and 
the  power  of  God.  He  is  indeed  the  governor  among  the  na- 
tions. In  the  pages  of  inspiration,  he  is  every  where  described 
as  the  great  and  universal  agent  in  the  affairs  of  men.  So  per- 
fect is  his  providence,  that  the  hairs  of  our  heads  are  all  num- 
bered ;  even  a  sparrow  does  not  fall  to  the  gronnd  without  his 
notice.  Well  then  may  we  believe,  that  the  great  concerns  of 
the  world,  the  foundation  of  nations,  the  rise  and  fall  of  states 
and  kingdoms ;  all  their  political  concerns,  and  iheir  various 
fortunes  in  peace  and  in  war ;  are  all  under  his  immediate  con- 
trol and  direction.  Strictly  and  truly  speaking,  he  is  the  sole 
agent  in  the  universe.  The  smallest  deviation  from  this  princi- 
ple will  land  us  in  atheism.  Hence  the  scriptures  represent 
God,  as  exalting  and  depressing  nations  at  his  pleasure.  To 
one  he  gives  great  and  good  men  ;  wise  and  just  rulers,  prudent 
counsellors ;  upright  judges,  heroic  warriors  and  eloquent  Ora- 
tors ;  to  another  he  raises  up  an  haughty  and  relentless  tyrant, 
and  entails  on  it  all  the  evils  of  slavery  and  oppression ;  of  in- 
justice and  cruelty.  What  a  contrast  to  this  do  we  find  in  the 
writings  of  uninspired  men  !  Here,  all  things  are  referred,  to 
mere  secondary  causes,  to  subordinate  agencies,  and  God  is 
overlooked  and  forgotten. 

Fortunately  for  this  country,  many  of  its  first  occupants  Were' 
religious  men.  They  acknowledged  God  in  all  things.  Confid- 
ing in  his  providence,  they  left  their  native  shores ;  flying  from 
oppression  ;  braving  the  dangers  of  the  ocestn  ;  and  heroically 
urging  their  course,  towards  this  Vast  and  howling  wilderness. 
36 


282  A    DISCOURSE    DELIVERED    JULY    4tH,    1319. 

Here  they  arrived  ;  here  they  bowed  the  knee  to  the  God  of  the 
ocean  and  the  land.  To  him  they  piously  committed  their  fu- 
ture destinies.  As  soon  as  they  had  obtained  a  settlement,  they 
established  schools  of  learning  and  places  of  public  worship.  I 
mention  these  things,  because,  it  is  principally  to  these  that  we 
are  indebted  for  all  our  prosperity.  An  ignorant  people  would 
have  submitted  to  any  encroachment  from  the  parent  state  ;  an 
irreligious  and  wricked  people,  never  could  have  formed  an  union 
to  resist  oppression.  The  American  people  could  with  confi- 
dence appeal  to  God  in  the  hour  of  danger.  They  did  appeal. 
Their  cries  ascended  and  came  before  the  Almighty.  He  gra- 
ciously interposed  for  his  oppressed  and  suffering  people.  He 
raised  up  among  them  a  band  of  great,  wise  and  virtuous  pa- 
triots, to  preside  and  direct  in  council ;  a  band  of  skilful,  virtu- 
ous and  heroic  captains,  to  command  in  the  field  and  direct  the 
storm  of  battle.  The  interposition  of  divine  providence,  was 
eminently  conspicuous,  in  the  first  general  congress ;  what  men, 
what  patriots,  what  independent,  heroic  spirits !  chosen  by  the 
unbiassed  voice  of  the  people  ;  chosen  as  all  public  servants 
ought  to  be,  without  favour  and  without  fear  ;  what  an  august 
assembly  of  sages  !  Rome  in  the  height  of  her  glory,  fades  be- 
fore it.  There  never  was  in  any  age,  or  nation,  a  body  of  men 
who  for  general  information,  for  the  judicious  use  of  the  results 
of  civil  and  political  history,  for  eloquence  and  virtue  ;  for  true 
dignity,  elevation  and  grandeur  of  soul,  that  could  stand  a  com- 
parison with  the  first  American  Congress  !  See  what  the  peo- 
ple will  do  when  left  to  themselves ;  to  their  unbiassed  good 
sense,  and  to  their  true  interests  !  The  ferocious  Gaul,  would 
have  dropped  his  sword  at  the  hall-door,  and  have  fled  thunder- 
struck as  from  an  assembly  of  Gods  !  Whom  do  I  behold  !  an 
Hancock,  a  Jefferson,  an  Adams,  a  Henry,  a  Lee,  a  Rutledge ! 
— Glory  to  these  illustrious  spirits  !  On  you  depend  the  desti- 
nies of  your  country ;  the  fate  of  three  millions  of  men ;  and 
of  the  countless  millions  of  their  posterity  !  Shall  these  be 
slaves,  or  will  you  make  a  noble  stand  for  liberty,  against  a  pow- 
er whose  triumphs  are  already  co-extensive  with  the  earth  ; 
whose  legions  trample  on  thrones  and  sceptres  ;  whose  thunders 
bellow  on  every  ocean  ?     How  tremendous  the  occasion  !    How 


A    DISCOURSE    DELIVERED    JULY    4tII,     1819.  283 

vast  the  responsibility  !  The  President  and  all  the  members  of 
this  august  assembly  take  their  seats.  Every  countenance  tells 
the  mighty  struggle  within.  Every  tongue  is  silent.  It  is  a 
pause  in  Nature,  that  solemn,  awful  stillness,  which  precedes  the 
earthquake  and  the  tornado  !  At  length  Demosthenes  arises  ; 
he  only  is  adequate  to  the  great  occasion,  the  Virginian  Demos- 
thenes, the  mighty  Henry  !  What  dignity  !  What  majesty  ! 
Every  eye  fastens  upon  him.  Firm,  erect,  undaunted,  he  rolls 
on  the  mighty  torrent  of  his  eloquence.  What  a  picture  does 
he  draw  of  the  horrors  of  servitude  and  the  charms  of  freedom  ? 
At  once  he  gives  the  full  rein  to  all  his  gigantic  powers,  and 
pours  his  own  heroic  spirit  into  the  minds  of  his  auditors ;  they 
become  as  one  man ;  actuated  by  one  soul — and  the  universal 
shout  is  "  Liberty  or  Death  !"  This  single  speech  of  this  illus- 
trious man  gave  an  impulse,  which  probably  decided  the  fate  of 
America.  His  eloquence  seized  and  moved  the  assembled 
sages ;  as  the  descending  hail  storm,  bursting  in  thunder,  rend- 
ing the  forests,  and  shaking  the  mountains.  God  bestows  on 
nations  no  greater  gift,  than  great  and  good  men,  endowed  with 
the  high  and  commanding  powers  of  eloquence.  Such  a  man 
as  Patrick  Henry,  may  on  some  great  occasion,  when  the  happi- 
ness or  misery  of  millions  depends  on  a  single  decision,  render 
more  important  services  to  a  nation,  than  all  the  generations  of 
a  century. 

When  we  look  back  to  the  state  of  the  Colonies  at  the  time 
of  the  revolution,  we  are  struck  with  the  unanimity,  the  wisdom 
and  firmness  which  pervaded  their  councils  and  decisions. 
This  may  in  part  be  accounted  for  from  their  previous  habits, 
and  the  privileges  they  had  enjoyed  under  their  several  charters. 
As  to  rights,  a  perfect  equality  reigned  among  the  people.  No 
established  clergy,  no  privileged  and  haughty  nobility,  trod  on 
their  necks  and  robbed  them  of  the  fruits  of  their  labors.  The 
people  were  all  enlightened,  they  knew  their  rights  ;  they  had 
from  their  first  settlement  exercised  the  power  of  granting  their 
own  contributions  to  the  parent  state.  This  power  was  secured 
to  them  by  royal  charter  ;  and  they  well  knew  that  the  moment 
they  were  deprived  of  it,  they  must  be  slaves.  This  was  evi- 
dently the  only  alternative. — Besides  this  the  colonies  had  not 


284  A    DISCOURSE    DEHrERED    JULY    4tH,    1819. 

only  been  just ;  but  generous,  liberal,  far  beyond  their  resources, 
to  the  parent  state.  In  reading  their  history  we  are  astonished 
at  the  large  sums  of  monies,  and  the  numbers  of  troops,  raised 
to  aid  the  military  and  naval  enterprises  of  Britain.  Tliese 
were  all  forgotten  by  a  proud  and  haughty  ministry.  No  man 
can  read  the  history  of  the  colonies  for  ten  years  previous  to 
the  revolution,  without  indignation  and  astonishment.  The 
British  government  seemed  to  be  bound  in  a  spell  of  infatuation. 
They  turned  a  deaf  ear  to  the  remonstrances  of  the  colonies ; 
they  spurned  their  petitions.  The  colonies  merely  demanded 
their  accustomed  rights  ;  they  dreaded  the  approaching  unequal 
contest ;  they  ardently  desired  a  reconciliation  with  the  parent 
state.  This  was  undoubtedly  the  general  sentiment.  During 
the  session  of  the  assembly  of  Virginia  ;  news  suddenly  arrived 
that  the  stamp  act  was  repealed.  So  great  was  their  enthusiasm, 
that  they  voted  a  statue  to  the  King !  Nothing  was  easier  than 
a  perfect  reconciliation  with  the  colonies.  When  intreaties,  re- 
monstrances, and  humiliations  had  been  exhausted  on  one  side  ; 
and  injuries,  oppressions  and  insults  on  the  other,  no  resource 
was  left  but  an  appeal  to  the  God  of  armies.  The  Americans  re- 
lying on  the  justice  of  their  cause,  with  confidence  committed 
it  to  that  God,  who  rules  among  the  nations. 

We  now  approach  a  most  tremendous  crisis.  The  colonies 
were  then  but  thinly  peopled  ;  they  had  made  but  little  pro- 
gress in  national  wealth  and  improvement ;  they  were  destitute 
of  military  skill,  and  of  almost  all  the  munitions  of  war  ;  they 
had  no  general  government  over  them  ;  no  supreme  controlling 
power,  to  develope  the  resources  of  the  country  ;  to  organize 
and  direct  their  armies.  Never  did  a  people  engage  in  a  con- 
test apparently  more  unequal  and  desperate.  But  we  must  re- 
member, that  all  they  held  dear,  all  that  they  deemed  life  worth 
contending  for  was  at  stake  !  They  loved  liberty  and  hated 
slavery  ;  they  loved  their  country  ;  and  worshipped  their  God  ; 
they  loved  life  ;  but  feared  not  death  !  They  well  knew  "  that 
the  race  was  not  to  the  swift,  nor  the  battle  to  the  strong." 
The  disparity  in  the  contest  was,  to  human  view,  as  great  as 
that  between  the  shepherd  of  Israel  and  the  gigantic  Goliah. 
Our  fathers  trusted  in  God,  and  were  not  confounded.     He  in- 


A    DISCOURSE    DELIVERED    JULY    4tH,     1S19.  285 

spired  them  with  wisdom,  with  unanimity  and  courage.  Each 
individual  felt  a  deep  interest  in  the  destiny  of  his  country,  and 
merged  all  private  considerations  in  the  public  good.  Every 
countenance  betrayed  the  deep  concerns  that  swayed  within. 
Then  might  you  see  the  people  through  all  parts  of  the  land 
forsaking  their  customary  labors,  resorting  to  the  house  of 
prayer,  and  pouring  out  their  cries  before  the  God  of  the  armies 
of  heaven.     He  heard,  and  pitied  his  afflicted  people. 

The  peculiar  favor  of  heaven  was  highly  conspicuous  in  the 
great  men,  who  by  their  wisdom  and  valor  protected  and  saved 
this  oppressed  and  injured  people.  Deaf  must  be  that  ear, 
which  does  not  hear  the  divine  voice,  blind  must  be  that  eye 
that  does  not  see  the  divine  hand,  in  the  call  and  appointment 
of  Washington.  In  the  complicated  difficulties  and  dangers  of 
that  crisis  to  discharge  the  duties  of  commander-in-chief,  re- 
quired an  union  of  talents,  virtues  and  qualifications,  rarely  co- 
incident ;  and  each  of  which,  on  common  occasions,  would  have 
added  splendor  to  the  hero,  or  the  sage.  All  those  lofty  quali- 
ties which  constitute  a  consummate  general,  met  in  our  beloved 
Washington.  To  the  cautious  prudence  of  Fabius,  he  united 
the  intrepid  heroism  of  Alexander.  Cool  and  self-possessed  in 
the  midst  of  dangers,  he  never  lost,  nor  gave  an  advantage.  So 
small  were  his  resources,  so  difficult  to  be  replaced  when  ex- 
hausted ;  so  critically  was  he  often  situated,  that  the  salvation 
of  his  country  seemed  to  depend  on  a  single  movement.  No 
man  believes  that  such  a  commander  as  Alexander,  Caesar,  or 
Bonaparte,  could  have  saved  America.  More  was  to  be  gain- 
ed by  prudent  delay,  by  skilful  movement  and  self-denial ; 
than  by  active  offensive  operations.  Other  great  commanders 
have  been  supplied  with  numerous  well  disciplined  armies,  and 
all  things  necessary  to  successful  warfare.  If  they  lost  one  army, 
another  was  ready.  With  Washington,  every  thing  was  differ- 
ent. Literally  speaking,  he  had  to  create  an  army.  With  such 
means  as  he  possessed  ;  in  the  face  of  a  superior  foe,  command- 
ed by  the  ablest  generals  ;  it  would  have  been  high  honor,  to 
have  kept  the  field,  or  to  have  escaped  destruction  ;  but  to  ob- 
tain victory,  to  secure  the  freedom  of  a  nation  was  the  height  of 
glory,  a  destiny  more  than  human.      We  look  up  to  such  great 


236  A    DISCOURSE    DELIVERED    JULY    4x11,    1819. 

and    good    men  as   Washington,    as  to   superior   beings   who 
seem  to  be  occasionally  sent  into  the  world  to  adjust  its   con- 
cerns ;    and  exalt  its  destinies.     While  Washington  was  nobly 
sustaining  the   contest  in    the    field,  it  was  of  the   highest  im- 
portance to  the  United  States,  to  obtain   from   foreign  nations, 
an  acknowledgment  of  their  independence.     Here  the  goodness 
of  God  is  eminently    conspicuous    in    raising  up  such  men  as 
Adams  and  Franklin.     The  former  was  sent    to   Holland  ;    the 
latter    to    France.      To    discharge  the  high  trust  committed  to 
them,  required  no  ordinary  degree  of  heroism,  talents  and  skill. 
In  crossing  the  ocean,  they   were  every  moment,  liable   to  fall 
into  the  hands  of  an  implacable  foe,  who  they  well  knew  would 
bring  them  to  an  ignominious  death.     They  nobly  dared,  and 
succeeded.     When  Mr.  Adams  arrived  in  Holland,  it  is  said, 
that  he  was  so  narrowly  watched  by  the   British    minister,  that 
he  was  obliged  to  conceal  himself,  to  avoid  assassination.      At 
length  he  published  his  famous  manifesto  to  the  states  of  Hol- 
land.   In  this  masterly  performance,  he  so  clearly  demonstrated 
that  the  true  interests  of   Holland,  required    the  recognition  of 
the  independence  of  the  United   States  ;    that  he   was    forth- 
with admitted  to  a  public  audience  ;    and  received  the   honors 
due  to  his  rank.     This  success  gained  in  spite  of  the  utmost  ef- 
forts of  the  British  minister  ;    was  a  noble  triumph  ;    and  while 
it  crowned  with  immortal  honor,  its  author  ;  it  rendered  incal- 
culable service  to  his  beloved  country.  The  illustrious  Franklin, 
was  not  less  successful.     His  great  talents,  his  extensive  knowl- 
edge ;  his  weight  and  dignity  of  character  ;    his  venerable  age  ; 
his  ardent  benevolence,  and  truly  patriarchal  manners ;  gave  him 
an  ascendency  at  the  French  court ;    which  perhaps,  was  never 
obtained  by  any  other  minister.  What  a  spectacle  is  it,  to  behold 
this  venerable  philosopher,  at  the  age  of  eighty,  devoting  all  his 
time,  and  great  talents,  in  the  most  laborious  services,  for  his  be- 
loved country  !  Much  of  his  success  was  undoubtedly  owing  to  his 
personal  influence  with  the  King.     When  the  French  minister^ 
had  reported  that  a  loan  to  the  extent  required  by  Dr.  Franklin, 
could  not  be  granted  ;  the  King  apparently,  out  of  delicacy  to 
the  Doctor's  feelings,  presented  him  with  a  large  sum  out  of  his 
private  purse,  and  declared,  that  he  meant  it  not  as  a  loan,  but 


A    DISCOURSE    DELIVERED    JULY    4tH,     1819.  237 

as  a  gift  to  the  United  States.  The  hearts  of  Kings  and  Em- 
perors are  in  the  hand  of  God,  and  lie  turns  them  as  he  pleases. 
Among  the  States  who  had  the  honor  to  furnish  eminent  persons 
for  the  public  service,  South  Carolina  holds  a  distinguished 
rank.  Her  illustrious  Laurens  and  Pinckney,  will  live  in  the 
hearts  of  their  countrymen  while  patriotism  and  liberty,  have  a 
votary  on  earth.  It  becomes  us  to  do  justice  to  our  great  patriots 
and  heroes  ;  to  the  founders  of  our  national  freedom.  It  has  some 
how  happened  that  the  successful  warrior  has  ranked  higher  in 
the  admiration  of  mankind  than  the  philosopher  and  statesman  ; 
and  yet  the  services  of  the  latter,  have  been  as  eminent  and  ex- 
tensive as  those  of  the  former.  There  is  a  splendor  and  pomp 
in  warlike  achievements,  which  dazzle  the  imaginations  of  men  ; 
so  that  they  will  admire  and  applaud  even  an  Alexander,  while 
robbing  and  murdering  unoffending  nations.  Fear  is  the  great- 
est and  most  universal  weakness,  to  which  man  is  subject.  He 
who  can  rise  above  it,  and  bid  defiance  to  danger  and  death  ; 
seems  more  than  mortal.  Besides,  there  is  something  animat- 
ing and  attractive  in  the  movements  of  armies  ;  in  the  noise 
and  tumult  of  battle,  in  the  shouts  of  victory  and  triumph. 
Danger  bestows  a  dignity  which  nothing  else  can  ;  especially 
when  it  decides  the  fate  of  nations.  No  man  stands  so  high  in 
the  esteem  and  veneration  of  all  America  as  Washington  ;  and 
yet  perhaps,  it  may  with  truth  be  asserted,  that  the  services 
rendered  by  Adams  and  Franklin  ;  though  less  splendid,  as  from 
their  nature  they  must  be  ;  are  nevertheless  not  less  meritorious  ; 
not  less  important,  than  those  performed  by  Washington.  Had 
it  not  been  for  those  services,  perhaps  Washington  himself,  with 
all  his  greatness  could  not  have  achieved  what  he  did.  When 
news  arrived  of  the  success  of  our  ministers  in  France  and  Hol- 
land, how  did  our  prospects  brighten  !  How  did  the  hopes  of 
Washington  himself  revive  !  How  did  every  heart  from  Maine 
to  Georgia  gather  fresh  strength  ?  Every  countenance  bright- 
ened with  renovated  hope  ;  as  when  the  shout  of  victory  burst 
forth  from  Saratoga,  from  Princeton,  and  York  Town  !  By  the 
divine  blessing  on  our  counsels  and  arms,  independence  was  at 
length  secured. 

A  situation  can  scarcely  be  conceived  more  perilous,  than  that 


28S  A    DISCOURSE    DELIVERED    JULY    4tH,'    1819. 

of  the  United  States  at  the  close  of  the  war.  Our  army  dis- 
banded, unpaid,  irritated  at  their  wrongs  and  privations,  spread- 
ing their  discontents  among  the  people  ;  our  general  govern- 
ment possessing  powers  merely  advisory  ;  thirteen  independent, 
sovereign  states,  with  scj)arate  and  opposite  interests ;  different 
views  and  clashing  councils  ;  immense  public  debts  to  be  provid- 
ed for  and  paid  ;  the  pressure  which  had  heretofore  held  them 
together  removed  ;  our  old  enemy  eagerly  watching  to  profit  by 
our  divisions  and  dissensions :  All  these  presented  a  complica- 
tion of  difficulties,  and  dangers,  with  which  human  wisdom,  and 
human  power,  seemed  incompetent  to  struggle.  To  prescribe 
a  form  of  government  which  should  possess  adequate  powers, 
without  interfering  with  the  sovereignty  of  the  individual  states  ; 
which  should  command  resources  to  establish  public  credit,  to 
cherish  and  protect  our  exterior  relations  and  interests  ;  to  bind 
the  independent  members  into  one  great  confederacy  of  rights 
and  powers ;  to  secure  an  impartial  administration  of  justice  ; 
these  imposed  a  task  which  required  the  wisdom  and  skill  of  all 
the  sages  of  ancient  and  modern  times.  Herculean  as  was  the 
achievement,  it  was  accomplished.  Those  great  and  good  men, 
who  had  conducted  us  to  victory  and  independence,  assisted  in 
our  councils,  and  under  the  smiles  of  heaven,  blessed  this  na- 
tion with  the  federal  constitution.  The  great  Washington  was 
placed  at  the  head  of  the  new  government.  It  was  believed 
that  no  other  individual  possessed  sufficient  weight  of  character  ; 
to  inspire  confidence,  to  reconcile  contending  parties ;  to  impart 
energy  to  laws ;  to  revive  public  credit,  and  give  dignity  to  pub- 
lic character.  With  infinite  reluctance  did  this  illustrious  man 
leave  his  beloved  retirement  and  commit  himself  to  the  storm  of 
public  life.  AVhen  convinced  by  the  judgment  and  intreaties 
of  the  wisest  and  best  men  in  America ;  he  nobly  sacrificed  his 
private  wishes  to  the  public  good  ;  and  gave  himself  to  his  be- 
loved country.  Under  his  fostering  care,  united  America,  rose 
like  the  primitive  world  from  chaos  ;  she  arose,  "  fair  as  the 
moon  ;  clear  as  the  sun  ;  and  terrible  as  an  army  with  banners." 
The  thunder  ceased  to  roar  ;  the  tempest  that  had  swept  through 
the  land,  died  away  in  silence ;  the  heavens  shed  their  selectest 


A    DISCOURSE    DELIVEREO    JULY    dTH,     LSI  9.  289 

influence ;    and  the  abodes  of    freedom   smiled    in    renovated 
beauty. 

Philosophers  and  statesmen  of  foreign  nations  considered  the 
establishment  of  the  federal  government  as  a  hazardous  experi- 
ment, founded  in  visionary  speculation.  The  sentiment  had 
prevailed  that  republican  institutions,  were  utterly  impractica- 
ble over  an  extensive  territory  and  numerous  population.  It  was 
boldly  asserted  that  the  powers  of  our  government,  were  incom- 
petent to  the  great  ends  of  political  association  ;  that  the  first 
convulsion  from  within,  or  violence  from  without,  would  crum- 
ble it  to  atoms ;  prostrate  our  towering  hopes,  and  leave  us  a 
prey  to  civil  war,  or  foreign  subjugation.  How  completely  these 
ominous  predictions,  were  falsified  by  subsequent  experience, 
need  not  be  told  in  this  assembly. 

God  has  blessed  us  with  a  succession  of  great  and  good  men 
to  preside  over  our  national  government,  whose  wisdom,  fidelity 
and  success,  have  confounded  the  proud  dogmas  of  philosophy, 
repelled  the  assaults  of  insulting  tyranny  ;  and  erected  to  liber- 
ty and  glory,  a  monument,  which  will  forever  defy  the  earth- 
quake and  the  tempest.  We  are  bound  by  the  strongest  ties  of 
honor,  of  gratitude  and  interest,  to  preserve  and  to  transmit  to 
posterity,  undiminished ;  the  rich  inheritance,  bequeathed  us  by 
the  founders  of  American  independence.  But  few  of  these  il- 
lustrious men  remain  to  witness  the  noble  effects  of  their  coun- 
sels and  toils  ;  and  to  confirm  by  their  example,  the  principles 
which  formerly  swayed  in  their  bosoms.  Their  great  compatri- 
ots have  been  called  home  to  exult  in  brighter  scenes  ;  and  the 
laurels  which  bloomed  on  their  brows  have  ascended  to  flourish 
forever  in  the  fields  of  the  blessed. 

The  blessings  which  the  bountifud  author  of  nature  has  pour- 
ed out  on  these  United  States,  demand  our  most  submissive 
obedience  and  grateful  recollection.  While  the  tempest  of  war 
has  poured  out  its  vengeance  on  the  nations  of  the  old  world, 
while  "  the  pestilence  that  vvalketh  In  darkness,"  hath  shrouded 
them  in  the  habiliments  of  wo ;  our  fines  have  fallen  to  us  in 
pleasant  places ;  our  fields  have  rejoiced  in  the  gale  of  health, 
and  our  skies  have  smiled  in  the  rainbow  of  peace. 
37 


290  A    tUSCOURSE    DELIVERED    JULY    4tH,    1819. 

If  we  reflect  on  the  causes  which  have  originated  our  govern- 
ment, which  have  sustained  and  given  it  its  present  pre-emi- 
nence, we  shall  discover  abundant  reason  to  confide  in  its  per- 
manence, and  increasing  excellence.  All  the  great  rights  of  man 
in  civil  and  political  society,  are  secured  by  our  constitution  ; 
powers  sufficiently  energetic  are  deposited  in  the  supreme  mag- 
istrate ;  and  their  abuse  anticipated  by  the  frequency  of  election  ; 
our  judiciary  independent,  that  it  may  be  impartial ;  and  yet 
charged  with  the  highest  responsibility  ;  the  sovereignty  of  the 
states  defined  and  protected  ;  and  full  scope  given,  to  call  forth 
the  ambition  of  all  our  citizens  for  the  attainment  of  wealth, 
distinction  and  honor.  While  we  behold  most  of  the  nations 
of  the  earth,  involved  in  ignorance,  degraded  by  superstition, 
and  crushed  under  the  sway  of  arbitrary  power;  we  behold  our 
own  enlightened  by  science,  exalted  and  refined  by  religion ; 
adorned  and  blessed  by  freedom.  Such  is  the  universal  difiii- 
sion  of  knowledge,  that  every  individual  feels  a  lively  interest 
in  the  government,  and  watches  with  a  jealous  eye  every  en- 
croachment of  power.  Our  government  rests  wholly  on  the 
opinion  of  the  people.  This  opinion  to  be  correct,  must  be  en- 
lightened ;  it  must  be  founded  on  impartial  examination,  and  ra- 
tional conviction.  Hence  appear  the  necessity  and  importance 
of  rendering  education  and  knowledge  universal.  Without 
these,  a  free  government  cannot  exist.  Bad  and  artful  men  can 
easily  render  themselves  popular  among  the  ignorant,  for  the 
purpose  of  personal  aggrandisement.  Intrigue  and  dishonesty 
find  their  resources  in  the  region  of  darkness.  They  dare  not 
"  come  to  the  light,  lest  their  deeds  should  be  reproved."  Lit- 
erature and  science,  refine  the  manners,  invigorate  and  expand 
all  tiie  social  affections,  and  prepare  men  for  the  high  offices  of 
virtue  and  religion.  None  but  an  enlightened  people  can  be  free  ; 
and  such  a  people  may  be  free  forever.  To  this  end  nothing  is 
so  important  as  a  deep  sense  of  moral  and  religious  obligation. 
The  people  who  fear  and  worship  God,  will  certainly  be  just 
and  benevolent  to  each  other.  Such  a  people  will  always  sup- 
port a  righteous  government. 

To  preserve  the  union  of  the  states,  is  an  object  of  the  first 


A    DISCOURSE    DELIVERED    JULY    4tH,     1819.  291 

importance,  and  of  the  highest  necessity  to  the  stability  and 
permanence  of  our  government.  This  has  been  deemed,  especial- 
ly by  foreigners,  to  be  utterly  impracticable.  But  we  must  re- 
member, that  the  people  of  these  states  do  not  look  to  a  power 
from  without  to  hold  them  together  and  to  cement  their  union. 
An  active  everliving  force  from  within  ;  an  ardent  love  of  their 
government  as  the  creature  of  their  power  and  the  child  of  the 
affection  ;  a  firm  and  universal  conviction,  founded  on  reason 
and  experience,  that  all  the  great  ends  of  the  most  perfect  po- 
litical association,  are  embraced  by  their  present  constitution ; 
these  constitute  the  strong  bond,  the  all  pervading  moral  force, 
which  binds  these  states  together,  and  constitutes  them  one 
mighty  confederacy  of  rights,  interests  and  powers.  Like  the 
wheels  of  Ezekiel  these  states  derive  all  their  life  and  energy 
from  "  the  spirit  within  them."  It  has  been  asserted  that  the 
force  of  government  cannot  be  felt  over  so  vast  an  extent  of  ter- 
ritory, as  the  United  States.  Let  us  consider  our  local  advan- 
tages. These  present  such  facilities  for  union  and  communica- 
tion ;  that  it  seems  as  if  providence  had  designed  this  w^estern 
continent  for  one  mighty  republic.  Look  at  the  majestic  rivers 
which  roll  their  waters  through  every  part  of  our  country ;  sur- 
vey the  wide-spreading  lakes  and  the  oceans  bordering  upon  us  ; 
to  these,  add  the  advantages  of  canals  ;  and  public  roads,  with 
our  late  improvements  in  navigation  ;  all  these  circumstances, 
by  facilitating  internal  intercourse,  do  in  effect,  render  the  states 
contiguous.  Such  are  our  advantages  for  internal  commerce, 
that  these  states  can  supply  all  the  necessaries  and  luxuries  of 
life  ;  they  can  grow  up  to  a  great,  powerful  and  wealthy  nation 
without  the  aid  of  external  commerce.  The  means  of  inter- 
course, are  so  completely  within  our  power,  that  our  mutual 
wants  may  be  suppHed  ;  our  mutual,  though  opposite  interests, 
reconciled  and  promoted  ;  and  what  at  first  appeared  like  a 
source  of  discord  may  be  converted  into  a  bond  of  union.  So 
great  is  our  diversity  of  soil  and  climate,  that  all  the  valuable 
productions  of  the  globe  are  within  our  limits.  The  great  ex- 
tent of  our  territory  therefore,  instead  of  dividing,  will  unite  us. 
The  great  modern  improvement  in   navigation,  has  diminished 


292  A    DISCOURSE    DELIVERED    JULY    4tH,    1819. 

distance  and  time,  and  rendered  the  extremes  of  our  country 
neighbours. 

Nothing  will  contribute  more  to  our  prosperity  in  peace,  or  to 
our  security  in  war,  than  tiie  means  of  easy  and  rapid  transpor- 
tation to  every  quarter  of  our  territory.     To  obtain  this,  no  part 
of  the  globe  presents  such  local  facilities  and  such  exhaustless 
resources  for  defence  or  commerce.     By  a  kind  and  bountiful 
providence,  we  are  so  situated,  that  it  is  in  our  power  to  avoid 
the  greatest  evils  of  war.     No  foreign  enemy  can  invade  and 
pollute  our  soil.     Our  navies  can  confine  him  to  the  ocean  ;  and 
thus  incalculably  diminish  the  evils  of  war.  This  single  circum- 
stance shows  that  our  government  have  acted  wisely  in  creating 
a  navy,  and  in  providing  the  means  of  its  gradual  increase.  War 
even  in  its  mildest  form,  is  a  most  tremendous  scourge.     On  the 
ocean,  its  evils  are  chiefly  limited   to  the  combatants.     On  the 
land  its  course  is  marked  with  ten  fold  horrors.     The  aged,  the 
helpless  ;  the  fond  mother  and  her  weeping  infant ;  fields  stript 
of  their  verdure  ;  cities  ascending  in  flames ;  the  labors  of  art 
and  of  science  suspended  ;  depravity  stalking  abroad,  and  open- 
ing her  mouth  against  the  heavens  ;    wide  wasting  pestilence, 
famine  and  death  ;  all  the  monuments  of  skill  and  of  glory  over- 
turned and  defaced  ;  and  the  temples  of  the  living  God  profaned 
and  polluted  ;  the  riches  and  toils  and  glory  of  ages,  levelled  in 
the  dust  and  buried  in  ruin  ;  all  these,   the  usual  attendants  of 
war,    portray    its   horrors,    and   announce   it   the  most  terrific 
scourge  with  which  heaven  punishes  the  guilty  nations. 

In  the  present  state  of  human  affairs,  it  is  vain,  to  expect  an  en- 
tire exemption  from  war.  Its  greatest  evils,  a  kind  providence 
has  put  it  in  our  power  to  avoid.  Let  us  avail  ourselves  of  all 
our  local  advantages.  Let  us  assiduously  cultivate  the  arts  of 
peace.  Let  us  bring  into  activity,  all  the  moral  and  physical 
resources  and  energies  of  our  country,  and  render  them  subservi- 
ent to  private  and  public  happiness.  Let  us  learn  wisdom  from 
the  errors  and  sufferings  of  other  nations.  Look  around  you  ; 
cast  your  eyes  over  the  ancient  and  modern  world ;  read  their 
history  ;  it  is  the  history  of  destruction  and  misery.  The  heart 
sighs  and  sinks  at  the  gloomy  retrospect.     Let  us  hope  that  this 


A    DISCOURSE    DELIVERED    JULY    4tH,    1819.  293 

nation  will  form  an  honorable  exception  ;  that  amidst  the  lapse 
and  desolation  of  ages,  she  will  exhibit  a  bright  scene  on  which 
the  eye  can  fix  with  pleasure  ;  that  her  prosperity  and  her  pow- 
er will  rise  on  the  basis  of  justice  ;  that  "  violence  shall  no  more 
be  heard  in  her  land  ;  neither  wasting  nor  destruction  within 
her  borders  ;  that  her  walls  will  be  salvation,  and  her  gates 
praise." 

Let  us  remember  that  righteousness  exalteth  a  nation  ;    and 
that  sin  is  a  disgrace  to  a  people.     A  wicked  and  corrupt  peo- 
ple cannot  expect  to  prosper.     The  present  era,  with  respect  to 
religion  is  truly  auspicious.     Never  did  there  exist   such  ardor, 
such  unanimity,  such  liberality  in  promoting  truth  and  right- 
eousness.    The  literary,  humane  and  religious  associations  form- 
ing in  all  parts  of  our  country  cannot  fail  to  impart  a  salutary 
influence,  and  to  promote  the  increase  of  virtue  and  happiness. 
•    Among  the  blessings  with  which  God  has  favored  this  nation, 
that   of  perfect   religious    freedom    holds  a  pre-eminent  rank. 
The  awful  emblems  of  our  redemption,   are  not  profaned  and 
prostituted  to  office,  to  wealth  and  power.     As  no  one  sect  can 
domineer  over  another,  all  live  in  peace  and  harmony.     In  pro- 
portion as  the  civil  power  has  interfered  with  religion,  it  has  de- 
based and  corrupted  it.     Religious  establishments  by  introduc- 
ing a  compulsory  power,  and  exclusive  privileges,  promote  hy- 
pocrisy, bigotry  and  worldly  ambition.     Such  is  the  nature  of 
true  religion,    if  it  exist  at  all,  it  must  be  free.      "  God  is  a 
spirit,  and  those  who  worship,  must  worship  in  spirit."     All  that 
human  power  can  do  is  to  make  a  show   of  religion.      Fortu- 
nately for  us,  a  catholic  and  liberal  spirit  appears  to  pervade  all 
denominations  of  christians.       We  have  reason  to  believe  that 
religion,  has,  for   some  time  past,  been  gaining  ground  in  these 
United  States;    and  a  conviction  of  its  value  and  importance, 
has  become  general,  especially    among  the  higher  classes  of 
society.     Nothing  could  be  more  auspicious  to  our  government ; 
for  a  people  who  do  not  fear  God,  will  certainly  not  regard 
man.   There  seems  to  have  been  a  simultaneous  impulse  on  the 
religious  world,  to  make  one  grand  contemporaneous  effort,  for 
the  dissemination  of  truth  and  righteousness.     We  shall  feel  the 


294  A    DISCOURSE    DELIVERED    JULY    4tII,    1819. 

immense  value  of  religion,  to  the  welfare  of  society  ;  if  we  rc- 
llect  tiiat  there  is  an  indissoluble  connection  between  sound 
sentiment  and  virtuous  practice.  A  people  who  possess  a  deep 
sense  of  moral  obligation,  and  of  the  awful  sanctions  of  religion 
will  not  be  likely  to  revolt  against  government,  nor  to  submit  to 
its  abuse.  That  amiable  equality  which  Christ  enjoined  on  his 
followers,  is  the  first  principle  of  genuine  republicanism.  "Call 
no  man  on  earth  your  master."  "  Let  each  esteem  others  better 
than  himself."  These  two  simple  precepts,  if  universally  felt 
and  practised,  would  destroy  all  servility  and  pride,  all  envy  and 
contention  ;  and  would  substitute  a  ready  and  active  compliance 
in  the  room  of  stern  authority  and  reluctant  submission. 

In  her  progress,  forward,  refinement  and  national  wealth, 
united  America,  has  displayed  the  energy  and  enterprise,  which 
characterise,  a  free,  industrious  and  virtuous  people.  In  agri- 
culture, in  commerce,  and  in  all  the  useful  arts ;  her  efforts 
have  been  crowned  with  success.  The  nature  of  her  govern- 
ment is  such,  that  it  gives  full  scope  to  the  enterprise  and  zeal 
of  all  her  citizens.  The  tide  of  her  population  is  rapidly  rolling 
towards  the  west  and  the  south  ;  the  arts  and  the  abodes  of 
civilized  man,  succeed  to  the  gloomy  forest  and  the  wandering 
savage.  Here  a  soil,  more  fertile  than  that  of  Egypt,  expands 
its  bosom  to  the  culivator's  hand.  Rivers  more  majestic  than 
the  Indus  and  the  Nile,  solicit  the  laboring  oar,  and  bear  on 
their  currents  the  products  and  the  reward  of  toil.  Over  these 
vast  regions,  where  nature  has  slumbered  for  ages,  in  solitary 
grandeur,  the  Americn  Eagle  claps  his  wings  and  soaring  west- 
ward, eyes  the  distant  Pacific ;  while  in  his  beak  he  bears  the 
peaceful  olive,  and  in  his  talons  the  gleaming  thunderbolt,  he  ex- 
ults-in  his  rapid  course  ;  he  claims  the  skies  and  the  earth  as  his 
own ;  and  on  his  lofty  head,  presents  to  the  heavens,  the  bright 
constellation  that  adorns  it.  When  these  extensive  western  re- 
gions shall  be  filled  with  people,  the  whole  habitable  world  will 
have  been  surrounded  and  settled  by  civilized  man.  This  ev€nt 
will  probably  occur  in  the  seventh  grand  Millenary  from  the  crea- 
tion. Then  the  kingdoms  of  this  world,  will  become  the  king- 
doms of  our  Lord.     All  nations  shall  bow  to  his  scepter,  all  ene- 


A    DISCOURSE    DELIVERED    JULY    4tH,     1819.  295 

mies  shall  fall  under  his  feet.  The  bondage  of  corruption  will 
then  be  dissolved,  and  man  delivered  from  vanity,  will  rise 
into  the  glorious  liberty  of  the  sons  of  God.  He  shall  no  longer 
behold  the  earth  withering  under  the  blast  of  death,  but  fanned 
with  the  gales  and  watered  with  the  streams  of  Paradise.  He 
shall  no  longer  tremble  at  the  flaming  cherubimic  sword,  but 
shall  put  forth  his  hand,  and  eat  of  the  Tree  of  life,  and  live 
forever ! 


ADDRESS, 

DELIVERED    TO   THE   GRADUATES 

OF 

RHODE  ISLAND  COLLEGE, 

AT 
COMMENCEMENT, 

SEPTEMBER  3,   1794. 


38 


A]N    ADDRESS. 


You,  Gentlemen,  are  now  stepping  into  the  great  world, 
where  you  must  soon  act  for  yourselves.  The  eyes  and  the 
hearts  of  your  friends  are  fixed  upon  you.  Consider,  therefore 
attentively,  the  difficulties  to  which  you  may  be  exposed  ;  that 
if  they  arrive  you  may  surmount  them  with  courage,  or  bear 
them  with  resignation.  The  passions  of  youth  spread  a  thous- 
and unreal  charms  over  the  objects  of  sense  and  the  prospects 
of  fancy  :  Hence  we  are  liable  to  numberless  deceptions.  As 
we  behold  the  world  decorated  in  ornaments,  the  splendid  dress 
of  imagination,  we  are  inconsiderately  hurried  through  a  vast 
field  of  objects,  in  pursuit  of  new  pleasures,  which  serve  no 
other  purpose  than  to  fascinate  and  perplex,  to  allure  and  dis- 
appoint. Such  is  the  ardency  of  our  passions,  such  is  their 
tendency  to  excess,  that  a  reiterated  succession  of  disgust  and 
mortification  cannot,  but  for  a  short  interval,  rob  the  objects  of 
our  pursuit  of  their  deceitful  charms,  and  teach  us  to  place  our 
affections  on  that  alone  in  which  true  happiness  is  to  bS  found. 
Hence  appears  the  necessity  of  cultivating  our  reason,  and  of 
subjecting  our  passions  to  its  control.  The  capacity  of  im- 
provement forms  a  principal  distinction  between   man  and   the 


300  AN  ADDRESS  DELIVERED  TO  THE 

lower  orders  of  animated  nature.  There  is  a  certain  degree  of 
improvement,  beyond  which  the  constitution  of  their  nature  for- 
bids them  to  proceed.  TJieir  situation  is  commensurate  with 
their  natures.  Though  the  objects  about  wliicli  they  are  con- 
versant are  perishable,  yet  they  are  such  as  fill  their  capacities, 
and  satiate  their  desires.  IJut  man  rises  above  the  present 
scene  of  things.  Unconfined  by  the  bound  of  the  world,  or  the 
the  flight  of  time,  his  ardent  soul  rushes  down  the  long  range 
of  eternity,  rolling  over  millions  of  ages,  discovering  new,  but 
happy  scenes  of  existence.  As  he  possesses  nothing  here  with 
which  he  is  satisfied,  his  only  happiness  in  this  world  consists  in 
the  desire  and  pursuit  of  higher  attainments.  His  soul  can  be 
satisfied  with  nothing  less  than  a  reversion  to  God,  and  a  com- 
plete absorption  into  his  nature.  Strive,  therefore,  to  make 
great  and  rapid  advances  in  knowledge  and  virtue,  that  you  may 
excel  men  in  those  things  in  which  men  excel  the  brutes.  Con- 
form yourselves  to  those  laws  which  God  has  established  and 
revealed  in  the  great  kingdoms  of  Nature  and  Grace. 

Take  care  of  your  minds,  your  passions  and  your  bodies. 
These  constitute  that  sphere  in  which  God  has  appointed  every 
one  to  exercise  dominion.  If  this  dominion  be  invariably  sup- 
ported, it  will  elevate  man  to  the  original  glory  of  his  nature ; 
and  by  restoring  that  harmony  which  once  subsisted  between  his 
internal  frame  and  his  external  condition,  will  deluge  his  soul 
with  an  unceasing  tide  of  bliss.  Man,  it  is  true,  is  in  a  fallen 
state  ;  but  that  state  is  the  best  possible  for  the  exercise  of  vir- 
tue. If  no  obstacles  were  to  be  removed,  no  difliculties  to  be 
surmounted,  no  enemies  to  be  conquered  ;  where  would  be  mag- 
nanimity ?  Where  would  be  perseverance  ?  Where  courage  ? 
If  no  powers  of  darkness  to  be  opposed,  why  dress  ourselves  in 
the  armour  of  light  ?  Were  we  borne  through  the  world  on 
the  pinions  of  an  eagle,  or  did  our  way  lay  through  a  field  of 
roses,  heaven  would  lose  half  its  charms. 

If,  therefore,  you  meet  with  difficulties  in  the  subsequent  pe- 
riods of  life,  if  you  find  yourselves  pressed  by  the  iron  hand  of 
adversity,  indulge  not  that  pusillanimity  which  censures  because 
it  cannot  understand,  and  complains  because  it  cannot  alter  the 


GRADUATES    OF    RHODE    ISLAND    COLLEGE.  301 

allotments  of  infinite  wisdom.  Repose  the  iiighest  confidence  in 
the  Supreme  Being ;  always  believing  that  wisdom  and  good- 
ness are  concealed  under  the  darkest  veils  thrown  over  the  de- 
signs and  events  of  his  providence.  Remember,  that  "  all  things 
work  together  for  good  to  them  that  love  God."  Remember, 
that  no  length  of  time,  no  distance  of  place,  no  change  of  cir- 
cumstances, can  frustrate  the  purpose  of  his  will,  or  mar  the 
beauty  of  his  plan.  If  you  are  willing  to  be  at  his  disposal,  and 
to  be  conformed  to  his  laws,  you  will  find  all  his  perfections 
mansions  of  safety  and  delight.  But  if  you  rebel,  if  you  trans- 
gress, you  arm  heaven  against  yourselves. 

Should  any  of  you  assume  the  character  of  a  minister  of  the 
gospel,  let  me  advise  you  to  form  your  faith  immediately  from 
the  sacred  scriptures.  Emancipate  your  souls  from  the  force  of 
prejudice,  annihilate  all  attachments  to  particular  systems,  exalt 
yourselves  to  a  noble  independency  of  thought ;  and  the  glo- 
ries of  the  gospel  will  burst  upon  you  in  their  full  eflTulgence. 
Suffer  men  to  advise  you,  but  not  to  think  for  you.  If  you 
consult  the  works  of  men  for  the  acquirement  and  establishment 
of  your  religious  sentiments,  you  cannot  do  justice  to  yourselves 
till  you  have  consulted  the  whole  ;  but  before  you  have  accom- 
plished this,  you  will  find  yourselves  embarrassed  amidst  ten 
thousand  jarring  schemes,  and  will  be  as  much  puzzled  to  learn 
divinity  here  as  you  would  language  at  Babel.  The  design  of 
revelation  is  to  unfold  to  men  the  true  God,  acting  according  to 
the  principles  of  his  nature.  This  design  is  brought  forward  in 
the  sacred  pages.  The  character  of  the  great  Supreme  is  there 
portrayed  with  such  plainness,  that  every  unbiassed  mind  must 
understand  ;  and  with  such  majesty,  that  every  candid  heart 
must  feel.  An  acquaintance  with  your  Creator,  by  enlivening 
all  the  sensibilities  of  nature,  will  inconceivably  enhance  the 
blessings  of  life ;  and  by  inspiring  you  with  confidence,  will 
produce  a  firmness  and  serenity  of  mind,  which  neither  the  ad- 
versities of  time,  nor  the  flight  of  ages  can  destroy. 

Let  not  the  peculiarities  of  your  religious  faith  confine  your 
benevolent  affections  and  exertions  within  the  narrow  limits  of 
a  party.     Neither  let  a  cynical  moroseness,  nor  a  fanatical  zeal, 


302         AN  ADDRESS  DELIVERED  BEFORE  THE 

impoverish  your  liearts,  and  rob  you  of  the  elegant  commerce 
and  rational  enjoyments  of  human  life.  The  sour  scowl  of  a 
hypocrite  is  as  offensive  to  heaven  as  the  open  profanity  of  an 
infidel.  The  present  age  is  the  age  of  reason  and  philosophy. 
It  knows  no  government  but  freedom,  no  sovereign  but  God. 
The  huge  fabric  of  ecclesiastical  tyranny,  long  supported  by 
gloomy  superstition  and  blind  fear,  is  tumbling  in  ruins.  The 
beauty  of  true  religion  will  not  much  longer  be  deformed  by  the 
intrusion  of  civil  power,  nor  her  shining  mantle  torn  by  the  rash 
hand  of  persecution.  Tiic  black  heavens  are  rolling  away  with 
a  great  noise,  and  a  firmament  of  light  blazes  on  the  world. 

In  all  your  tntcrcouse  with  men,  be  plain,  benevolent  and 
candid.  Never  stoop  to  that  mean  artifice,  which  requires  a 
continual  effort  of  concealment  to  preserve  in  the  minds  of  oth- 
ers an  opinion  of  your  integrity.  Suft'er  not  your  feet  to  be  de- 
coyed from  the  path  of  rectitude,  by  the  splendid  baits  of  am- 
bition, nor  your  hearts  to  be  corrupted  by  the  inconsiderate  vio- 
lence of  party  rage.  Let  judgment  and  decision  in  public  af- 
fairs mark  all  your  conduct.  This  will  not  only  require,  but  it 
will  secure  esteem  and  confidence.  He  who  "  halts  between 
two  opinions,"  whose  ardor  for  popularity  rages  with  such  vio- 
lence as  to  suppress  the  suggestion  of  an  honest,  unprejudiced 
mind  ;  he  who  prostitutes  public  justice  to  private  emolument, 
who  sacrifices  his  judgment  to  his  ambition  ;  he  will  become  an 
object  of  contempt ;  and  by  exciting  suspicions  in  all  will  se- 
cure the  attention  of  none.  Let  your  conduct,  therefore,  be  al- 
ways upright;  that  your  character  may  appear  fair  and  unblem- 
ished in  the  eyes  of  the  public. 

You,  gentlemen,  go  from  this  institution,  with  the  best  wishes 
of  its  patrons  and  officers.  You  have  the  pleasure  to  reflect, 
that  you  leave  behind  you  a  fair  example  which  has  secured  to 
you  the  affection  and  esteem  of  all  your  instructors.  The  dili- 
gence with  which  you  have  pursued  your  studies,  the  peculiar 
regard  you  have  discovered  for  the  laws  of  this  college,  lead  us 
to  expect  and  to  wish  the  continuance  of  your  friendship.  We 
doubt  not  you  vv  ill  feel  interested  for  the  pros|>erity  of  the  place 
of  your  education.     Do  not  imagine  that  your  present  discon- 


GRADUATES    OF    RHODE    ISLAND    COLLEGE.  303 

nection  with  this  institution,  will  diminish  our  affection,  or  stifle 
any  exertions  in  our  power  to  assist  you  in  rising  to  honor  and 
respectability.  May  the  path  of  your  future  life  be  luminous 
with  virtue.  May  every  promotion  with  which  you  meet,  be 
the  reward  of  merit,  and  be  brightened  by  a  monument  of  true 
glory.  Impressed  with  these  sentiments,  Gentlemen,  it  is  with 
a  reluctant  pleasure  I  bid  you  farewell. 


AN 

ADDRESS, 

DELIVERED    TO    THE    GRADUATES 

OF    RHODE    ISLAND    COLLEGE, 

AT    THE    ANNIVERSARY    COMMENCEMENT, 

IN  THE  BAPTIST  MEETING-HOUSE 
IN  PROVIDENCE, 

SEPTEMBER     5,     1798. 


39 


To    THE    HONORABLE     JOHN    BROWN,    ESQ. 

The  following  address  is,  with  great  respect  for  his 
public  generosity,  eminent  patriotism  and  liberal  pa- 
tronage of  Rhode  Island  College,  most  respectfully  in- 
scribed, by  his  obliged  friend  and  very  humble  servant, 

JONATHAN  MAXCY. 

Providence,  September  11 /A,  1798. 


AN    ADDRESS. 


You,  gentlemen,  have  the  singular  fortune  to  complete  the 
course  of  your  collegiate  education  at  a  period  the  most  alarm- 
ing and  interesting  that  the  world  ever  saw.  Principles  and 
conduct  prevail,  which  threaten  destruction  to  those  institutions 
of  religion  and  government,  to  which  mankind  are  indebted  for 
all  the  blessings  of  civilized  life.  In  that  part  of  Europe  where 
the  altar  has  been  profaned,  where  the  bands  of  society  have 
been  burst  asunder,  where  the  most  endearing  connexions  have 
been  exchanged  for  purposes  of  worse  than  brutal  association — 
the  passions  have  been  wrought  up  to  such  a  paroxysm  of  rage, 
that  they  have  set  at  defiance  the  sacred  obligations  of  religion 
and  justice ;  have  proclaimed  open  war  against  the  Almighty, 
and  covered  the  earth  with  blood  and  murder.  There  you  be- 
hold tigers  and  wolves,  in  human  form,  sparing  neither  age  nor 
sex.  To  them  a  Supreme  Being  is  a  chimera ;  immortality,  i? 
unconscious  sleep ;  and  future  responsibihty,  the  frightful  off- 
spring of  superstition.  There  the  hydra  of  despotism,  riding  on 
her  iron  car,  gnashes  her  bloody  jaws,  and  growls  destruction 
to  the  world.  From  this  horrid  spectacle,  turn  off  your  eyes  to 
your  native  country,  where  laws  are  regarded,  where  govern- 
ment is  equally  administered,  where  the  constituted  authorities 
are  respected,  where  the  God  of  heaven  is  worshipped ;  and  let 
your  full  souls  rise  with  an  indignant  determination  to  resist  at 


310  AN    ADDRESS   DELIVERED  TO  THE 

all  events  the  inlniding  arm  of  foreign  domination.  When  you 
see  the  pernicious  eft'ects  of  infidelity,  atheism  and  unbridled 
ambition,  learn  to  venerate  and  support  those  sacred  institutions, 
which  alone  can  render  men  fit  subjects  for  moral  and  civil 
government.  With  a  view  to  guard  you  against  that  irreligious, 
haughty  and  vengeful  spirit,  which  is  striving  to  convert  the 
world  into  a  vast  theatre  of  carnage  and  confusion,  permit  me 
to  recommend  to  your  most  serious  attention  the  three  follow- 
ing things,  from  the  influence  of  which,  I  conceive,  all  moral  im- 
provement is  derived. 

First.  Remember  that  there  is  a  God.  The  belief  of  this 
truth  is  the  only  security  of  virtue,  and  the  only  barrier  against 
vice.  For  if  we  say  there  is  no  God,  we  say  there  is  no  stand- 
ard of  morality.  We  equalize  virtue  and  vice,  or  rather  we 
say  there  are  no  such  things  as  virtue  and  vice.  We  at  once 
annihilate  all  moral  obligation,  and  with  it  all  restraint  on  the 
sinful  propensities  and  headstrong  passions  of  man.  It  is  truly 
astonishing  that  a  rational  being,  who  can  endure  a  moment's 
reflection,  should  be  an  atheist ;  and  yet  there  are  many  who 
spurn  at  the  idea  of  a  God,  and  arrogantly  tell  you  that  the 
universe  is  not  an  effect,  but  a  cause.  Indeed  if  you  disbelieve 
the  existence  of  God,  you  must  believe  that  there  is  no  higher 
principle  than  matter.  Of  consequence,  you  must  say  matter  is 
eternal,  its  various  modifications,  animate  and  inanimate,  are  the 
result  of  an  inherent  central  and  circumferential  power.  In  this 
case  you  will  gain  nothing,  and  will  lose  much  ;  for  you  will 
still  be  as  much  at  a  loss  to  account  for  this  power  and  its  ope- 
rations, as  you  will  be  to  account  for  the  existence  of  an  eter- 
nal, intelligent,  uncaused  Being.  If  you  admit  the  latter,  you 
can  account  for  the  origin  of  all  things  in  a  consistent  manner; 
^f  you  admit  the  former,  you  can  never  account  for  the  existence 
of  one  atom,  or  for  one  modification  of  matter.  Atheism  is  of 
all  doctrines  the  most  uncomfortable  and  gloomy.  It  renders  all 
moral  and  intellectual  acquirements  useless ;  levels  man  to  the 
brutal  creation  ;  destroys  all  order,  design  and  harmony,  in  the 
universe.  If  acted  out  in  its  genuine  effects,  it  would  convert 
the  world  into  a  theatre  of  confusion,  violence  and  misery. 
Never,  therefore,  forget  that  there  is  a  God.  Let  every  breath 
you  draw,  and  every  object  you  behold,  remind  you  of  this  truth. 


GRADUATES    OF    RHODE     ISLAND     COLLEGE.  311 

Secondly.  Remember  that  you  have  souls ;  and  that  these 
will  never  cease  to  exist.  A  denial  of  the  existence  of  the  soul 
as  a  thing  distinct  from  matter,  and  of  its  immortality,  is  a  nat- 
ural and  necessary  consequence  of  a  denial  of  the  existence  of 
God.  For  if  there  is  no  higher  principle  in  the  universe  than 
matter,  what  we  call  the  soul  is  merely  the  result  of  animal  or- 
ganization. In  this  view  the  soul  must  be  considered  as  a 
quality  wholly  dependent  on  a  particular  disposition  of  matter. 
Derange  that  disposition,  and  you  destroy  the  soul.  In  this 
view  the  fate  of  man  and  brutes  is  the  same.  Both  are  matter, 
and  both  destroyed  by  decomposition.  In  short,  the  doctrine 
of  a  material  soul  amounts  to  this,  man  has  no  soul.  God  has 
so  formed  you,  that  you  are  obliged  to  rely  on  the  veracity  of 
your  senses.  If  you  distrust  the  evidence  of  these,  or  renounce 
it,  you  have  no  standard  of  certainty  left.  Your  external  senses 
inform  you  of  what  exists  without ;  your  internal  senses,  of  what 
exists  within.  To  doubt  in  either  case,  is  to  do  violence  to  na- 
ture. You  have  the  same  kind  and  degree  of  evidence,  there- 
fore, that  an  operative,  thinking  substance  exists  within  you — 
as  you  have,  that  any  material  body  exists  without  you.  Mat- 
ter makes  itself  known  to  you  by  its  qualities.  The  soul  becomes 
acquainted  with  itself  and  its  existence,  by  internal  sense ;  by 
the  knowledge  it  gains  from  without,  and  by  its  operations  con- 
cerning that  knowledge.  The  soul  has  as  direct  a  perception 
of  itself,  as  it  has  of  any  object  whatever.  To  doubt,  therefore, 
whether  you  have  souls,  is  to  doubt  whether  any  thing  exists. 
The  qualities  of  the  soul  appear  to  be  totally  different  from  the 
qualities  of  matter.  The  soul  can  originate  motion  and  thought ; 
it  can  remember,  examine,  choose,  refuse,  reflect,  judge  and 
decide.  Matter  can  do  nothing  of  a  similar  nature.  It  is  of 
itself  inert.  It  exhibits  not  the  most  distant  appearance  of 
thought  or  volition.  If  then  the  qualities  of  matter  and  those 
of  the  soul  are  so  different,  there  certainly  is  the  highest  reason 
to  believe  that  they  are  substances  totally  different  in  nature. 
The  soul  appears  to  be  a  single,  indivisible  principle.  The  parts 
into  which  it  has  been  usually  divided,  ought  to  be  considered 
not  as  if  they  existed  as  parts,  but  as  the  different  operations  of 
the  same  self-active  principle.     Whether  this  principle  will  con- 


312  AN    ADDRESS    DELIVERED    TO    THE 

tinue  to  exist  after  the  dissolution  of  the  body,  cannot  be  ascer- 
tained without  the  aid  of  revelation.     The  dread  which  the  soul 
has  of  annihilation ;  its  dissatisfaction  in  the  present  state ;  its 
ardent  desire  after  happiness  ;  its  capacity  of  unlimited  improve- 
ment; the  absurdity  of  supposing,    that   God  would   bestow 
powers,  and   destroy  them  as  soon  as  they  begin  to  energise ; 
the  unequal   fate  of  virtue  and  vice  in  this  world ;  the  consid- 
eration that  man  answers  no  determinate  purpose  here ;  these 
things  render  the  separate  existence  of  the  soul  highly  probable. 
Revelation  alone  assures  and  confirms  immortality  to  man.     In 
the  sacred  pages,  a  distinction  is  clearly  made  and  kept  up  be- 
tween body  and  soul.  God  is  stiled  "the  God  of  the  spirits  of  all 
flesh."  Paul  speaks  of  "the  spirits  of  the  just  made  perfect."  Job 
says,  "there  is  a  spirit  in  man."  David  says,  "into  thy  hand  I  com- 
mit my  spirit."     Christ  said  to  his  disciples,  "  a  spirit  hath  not 
flesh  and  bones."     Stephen,  when  stoned  to  death,  cried,  "  Lord 
Jesus,  receive  my  spirit."     The  Saviour  certainly  taught  that 
there  was  a  difterence  between  spirit  and  matter,  when  he  said, 
"  fear  not  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul."     In  short,  if  you  examine  the  scriptures,  you  will  find, 
that  the  inspired  writers  uniformly  keep  up  this  distinction  on 
which   I  am   insisting ;  and  that  their  faith  was,  that  the  soul 
Avould   survive  the  dissolution  of  the  body;  that  death  was  not 
an  annihilation  of  existence,  but  only  a  change  in  the  mode  of 
it.     It  is  of  the  highest  importance  that  you  believe  this  doctrine  ; 
for  without  it,  you  lose  the  influence  of  all  those  motives  which 
give  vigor  and  worth  to  human  actions.     If  you  admit  the  idea 
that  your  existence  will  terminate  with  the  present  life,  your 
love  of  virtue  and  hatred  of  vice  will  abate ;  you  will  resign 
yourselves  to  the  blind  impulse  of  passion,  and  will  direct  all 
your  actions  by  present  gratification.     As  you  will  have  nothing 
to  anticipate,  the  immediate  impulses  of  your  feehngs,  indepen- 
dent of  all  consequences,   will  engross  your  attention.     Hope 
and  fear  are  the  strongest  propensities  by  which  man  is  actuated. 
The  first  is  directed  to  the  reward  of  virtue ;  the  last  to  the 
punishment  of  vice.     If  you,   then,  take  away  the  prospect  of 
immortality,  you  take  away  the  chief  principles  on  which  moral 
motives  operate,  or  you  weaken  those  principles  to  such  a  de- 


GRADUATES    OF    RHODE    ISLAND    COLLEGE.  313 

gree  as  to  render  them  useless.  A  disbelief,  therefore,  of  the 
soul's  immortality,  contravenes  the  constitution  of  nature.  It 
is  not  right,  therefore,  to  say,  as  some  philosophers  do,  that  ev- 
ery appearance  in  nature  is  against  the  future  existence  of  the 
soul.  Tlie  contrary  is  so  far  true,  that  you  can  scarcely  investi- 
gate the  sinful  cause  of  any  thing  in  this  world,  without  taking 
into  view  its  connexion  with  another.  If  you  regard  your  own 
interest,  or  that  of  society,  never  depart  from  the  doctrine  of  the 
soul's  immortality.  The  consequences  of  a  belief  in  the  oppo- 
site doctrine  are  so  manifestly  pernicious,  that  you  may  rest 
assured  it  cannot  be  founded  in  truth. 

Thirdly.  Not  only  remember  that  you  are  immortal,  but  that 
you  are  accountable  creatures.  It  is  impossible  for  God  to  form 
a  rational  being,  and  not  bind  that  being  under  moral  law,  so 
long  as  he  shall  continue  to  exist.  This  law  flows  from  the  ab- 
solute perfection  and  supremacy  of  the  divine  nature.  When 
we  say  that  God  is  infinitely  amiable,  it  is  the  same  as  to  say 
that  he  is  to  be  infinitely  loved.  Moral  obligation,  therefore, 
arises  from  the  nature  of  God  ;  and,  like  that,  is  immutable  and 
eternal.  Do  not  imagine,  that  any  change  in  your  state  or  dis- 
positions can  exempt  you  from  a  responsibility  for  your  conduct.  ■ 
The  mutability  of  creatures,  can  make  none  in  God.  Always 
remember  your  relation  to  him.  A  sense  of  this  will  lift  you 
above  the  groveling  pursuits  of  vice,  and  furnish  a  perpetual 
excitement  to  the  cultivation  of  those  virtues  which  alone  can 
render  you  worthy  and  happy.  Nothing  can  be  more  absued, 
nothing  more  pernicious  in  its  consequences,  than  the  sentiment 
that  men  are  not  amenable  at  the  tribunal  of  God  ;  for  if  they 
are  at  liberty  to  conduct  as  they  please,  without  a  liability  of 
being  called  to  an  account,  it  at  once  becomes  indifferent  to 
them  what  character  their  actions  assume.  In  fact,  a  disbelief 
in  future  responsibility,  is  the  genuine  offspring  of  atheism  ;  and, 
like  that,  must  excite  the  abhorrence  of  every  virtuous  man. 
Let  me  urge  upon  you  the  importance  of  the  preceding  senti- 
ments, respecting  the  existence  of  God,  the  immortality  of  the 
soul,  and  future  responsibility.  The  world  is  more  indebted  to 
the  prevalence  of  these  three  doctrines,  for  its  order  and  good 
government,  than  to  all  other  causes.  These  doctrines,  as  to 
40 


AN    ADDRESS,    &C.  314 

their  full  extent  and  ^influence,  are  peculiar  to  revelation.  If 
you  discard  them,  you  enervate  every  virtuous  sentiment,  you 
undermine  the  foundations  of  society,  and  level  the  human  to 
the  brute  creation.  These  ideas,  I  have  reason  to  hope,  from 
your  past  conduct,  will  continue  to  influence  you  in  future. 
You  are  now  entering  on  a  vast,  dangerous  and  tumultuous  thea- 
tre. A  scene  opens  for  the  utmost  exertions  of  all  your  abili- 
ties and  talents,  in  support  of  religion  and  liberty.  Wherever 
Divine  Providence  may  cast  your  lot,  acquit  yourselves  like  men, 
determined  to  be  virtuous  and  free. 

I  now  give  you,  gentlemen,  my  parting  benediction,  wishing 
you  may  live  honored,  respected  and  beloved  in  this  world  ;  and 
in  the  next,  shine  like  the  stars  in  the  firmament  forever. 


ADDRESS, 

DELIVERED    TO   THE    CANDIDATES  FOR  THE 
BACCALAUREATE 

OF 

RHODE  ISLAND  COLLEGE, 

AT    THE 

ANNIVERSARY    COMMENCEMENT, 

SEPTEMBER  2,   1801. 


AN    ADDRESS. 


To  you,  Young  Gentlemen,  who  are  now  taking  your  leave 
of  this  Institution,  your  future  prosperity  and  promotion  must  be 
highly  important  and  interesting.  The  education  you  have  ac- 
quired, is,  with  most  of  you,  the  capital,  with  which  you  ven- 
ture forth  into  the  commerce  of  life.  Let  prudence,  industry, 
and  economy,  be  your  constant  attendants.  Hitherto,  while  in- 
trenched in  the  narrow  limits  of  collegiate  life,  you  have  carried 
with  you  the  ardent  wishes,  and  engaged  the  tender  anxieties  of 
parental  affection.  You  are  now  entering  on  a  different  scene, 
where  you  must  more  immediately  direct  and  control  your  own 
conduct.  Of  course  more  anxiety  will  follow  you  ;  and  more 
honor,  if  you  are  wise  and  successful.  Those  principles  and 
actions,  which  have  raised  others  to  eminence  and  distinction, 
you  may  expect  will  raise  you.  It  is  safe  to  follow  the  dictates 
of  experience.  This  alone  ought  to  be  your  guide  in  all  cases 
which  fall  within  its  limits.  You  may  consider  human  hfe,  as 
you  do  the  science  of  natural  philosophy,  in  which  no  real  and 
useful  progress  can  be  made  without  the  aid  of  experiment. 
Let  me  advise  you  always  to  adhere  to  the  plain  dictates  of 
common  reason  ;  and  never  suffer  your  minds  and  hearts  to  be 
perverted,  by  that  modern  new-sprung  light,  which  teaches  its 
disciples,  that  every  thing  which  has  heretofore  been  esteemed 
wisdom,  is  folly  ;  that  all  those  civil  and   religious  institutions, 


318  BACCALAUREATE    ADDRESS. 

to  which  mankind  arc  indebted  for  all  their  moral  and  intel- 
lectual improvement,  arc  systems  of  fraud,  founded  on  ignorance 
and  supported  by  prejudice.  The  men  who  advocate  these 
ideas,  exclusively  arrogate  to  themselves  the  pompous  title  of 
philosophers.  They  consider  Newton,  and  Locke,  and  Bacon, 
and  Boyle  as  mere  children.  They  cannot  endure  such  sim- 
pletons, for  they  were  weak  and  credulous  enough  to  believe 
there  is  a  God.  These  masters  of  the  new  school,  consider  it  as 
a  gi-eat  stigma  upon  their  dignified  independence  ;  as  a  great 
sin  against  the  unalienable,  sacred  rights  and  liberties,  of  their 
"  material  frames  ;"  to  receive  instruction  from  the  wisdom  of 
past  ages,  or  from  any  thing  except  their  own  unerring  reason. 
They  cannot  endure  the  voice  of  history,  because  this  relates 
what  ought  not  to  have  happened.  They  consider  the  present 
race  of  men,  as  a  species  w^holly  different,  from  all  those  grove- 
ling beings,  who  have  existed  in  the  past  ages  of  the  world.  As 
the  nature  of  man  is  found  to  be  wholly  different  from  what  it  has 
always  appeared  to  be,  new  models  of  society  and  government 
must  be  adopted  ;  for  as  the  scene  is  wholly  reversed,  every  thing 
which  has  formerly  been  useful,  must  now  be  pernicious.  Hence 
the  world  has  been  filled  with  a  thousand  visionary  schemes,  an- 
nouncing the  perfectibility  of  man,  the  age  of  reason,  the  em- 
pue  of  pliilosophy,  the  grave  of  immortality  and  the  divinity  of 
matter.  With  the  patrons  of  these  schemes,  it  is  too  vulgar, 
to  believe  what  has  heretofore  been  believed.  They  must  have 
something  new,  something  altogether  of  their  own  making ;  it 
must  be  wholly  detached  from  common  sense,  it  must  be  mon- 
strous and  prodigious,  or  it  is  not  philosophy.  Novelty  to  a 
certain  class  of  mankind,  has  charms  too  alluring  to  be  resisted. 
Hence  it  is  that  the  modern  apostles  of  moral  and  political  de- 
struction, obtain  proselytes  to  rash  adventure  and  dangerous  in- 
novation ;  proselytes,  who  like  themselves,  would  break  up  the 
great  deep,  and  inundate  the  globe.  Let  me  advise  you, 
never  to  relinquish  the  maxims  of  experience  and  the  plain  dic- 
tates of  common  sense.  These  will  be  to  you  an  ark  of  safety. 
When  every  thing  around  you  is  perishing  in  the  flood,  the  top 
of  Ararat  will  sustain  you,  and  the  dove  bearing  the  branch  of 
the  olive,  will  fly  to  your  windows. 


BACCALAUREATE    ADDRESS.  319 

I  must  in  the  next  place  guard  you  against  a  disposition  to 
neglect  the  opinions  which  are  formed  concerning  your  conduct. 
Indifference  to  censure  and  applause,  is  the  index  of  a  heart 
stubborn  in  its  own  pride,  and  hardened  by  its  own  wickedness. 
He  who  can  assume  to  himself  so  much  importance,  as  to  see 
no  connexion  between  his  own  prosperity  and  the  approbation 
of  the  wise  and  virtuous,  exhibits  the  most  striking  evidence, 
that  he  is  travelling  in  the  broad  road  of  destruction.  The 
principle  he  avows  and  practises,  is  a  principle  of  unjustifiable, 
savage  and  ferocious  independence.  No  one  can  stand  aloof 
in  insulated  solitude  ;  no  one  has  a  right  to  sunder  the  liga- 
ments which  bind  him  to  the  social  body  ;  no  one  is  fortified 
with  such  a  mound  of  majesty  and  glory,  that  can  need  no  aid 
and  fear  no  danger  from  his  fellow  mortals.  That  barbarian 
pride,  which  disclaims  all  external  control,  and  sees  no  value 
except  in  individual  importance  ;  is  the  enemy  of  all  domestic 
and  public  tranquility.  It  is  the  fruitful  source  of  the  most 
daring  enormities  ;  tends  to  prostrate  every  useful  establish- 
ment; and  if  generally  indulged,  would  convert  the  whole 
civilized  world  into  a  theatre  of  contention,  of  rapine  and 
murder.  Be  careful  therefore  to  cultivate  a  decent  and  proper 
respect  for  the  opinions  that  will  be  formed  concerning  your 
conduct ;  and  never  allow  yourselves,  to  believe  that  the  estab- 
lished customs  of  society  can  be  slighted  with  impunity,  or  sub- 
verted without  destruction  of  every  thing  valuable. 

I  would  recommend  to  you,  never  to  treat  with  contempt  and 
censure  those  who  possess  talents  different  from  your  own,  or 
who  profess  different  sentiments,  provided  those  sentiments  do 
not  infringe  the  essential  laws  of  morality,  and  discard  the  sol- 
emn injunctions  of  religion.  There  is  a  variety  no  less  exten- 
sive and  beautiful,  in  the  intellectual  and  moral  world,  than  in 
the  natural.  God  has  seen  fit  to  bestow  on  different  individu- 
als, different  kinds  and  degrees  of  mental  and  corporeal  endow- 
ments. The  sentiments  and  characters  of  men  are  originated, 
varied  and  formed,  by  innumerable  circumstances,  which  ap- 
pear to  be  merely  accidental.  From  different  associations,  em- 
ployments, and  habits,  which  are  all  unavoidable  in  such  a 
world  as  this,  men  necessarily  derive  some  peculiarity  in  their 


320  BACCALAUREATE    ADDRESS. 

modes  of  thinking,  reasoning  and  judging.  Perhaps,  if  the  dif- 
ferences, oppositions  and  inequahties  in  the  intellectual  system 
were  destroyed,  it  would  have  no  more  beauty  to  an  eye  that 
could  take  it  in  at  one  view,  than  this  earth  would,  if  all  those 
varieties  which  now  render  it  so  charming,  were  levelled  down 
and  blended  in  one  common  surface.  The  beneficent  Creator 
has  bestowed  different  kinds  and  degrees  of  talents  on  his  crea- 
tures, that  they  might  all  feel  their  mutual  connexion  and  de- 
pcfndence  ;  that  the  intellectual  universe  might  exhibit  a  com- 
plete whole,  in  nothing  deficient,  nor  redundant,  displaying  an 
endless  succession  of  harmonies,  neither  fatiguing  the  mind 
with  too  much  uniformity,  nor  perplexing  it  with  too  much  va- 
riety. You  should,  therefore  strive  to  ascertain  the  rank  allotted 
yourselves  as  well  as  others  in  the  great  and  beautiful  disposi- 
tion of  divine  providence.  You  will  then  be  disposed  neither 
to  censure  others  for  not  being  like  yourselves,  nor  to  find  fault 
for  not  being  what  you  are.  If  you  see  many  above  you,  it  is 
probable,  you  will  always  see  more  below  you.  You  ought 
neither  to  envy  the  former,  nor  to  despise  the  latter,  for  a  httle 
reflection  will  convince  you,  that  you  have  infinitely  more  reason 
to  be  grateful  for  being  what  you  are  ;  than  to  repine  for  not 
being  allotted  a  more  conspicuous  station.  After  having  ascer- 
tained the  kind  and  degree  of  talents  you  possess,  you  will  be 
able  with  much  greater  certainty,  to  cultivate  them  with  success 
and  to  render  them  more  useful  to  yourselves  and  others.  The 
bestowments  of  divine  providence  have  not  made  a  greater 
diflference  in  men,  than  the  aids  and  embellishments  of  educa- 
tion. The  man  who  possesses  the  greatest  abilities  unimproved 
by  study  and  application,  is  a  giant  without  skill  and  dexterity. 
A  dwarf  with  a  pebble,  may  level  his  cumbrous  limbs  in  the  dust. 
Whether  your  talents  are  great  or  small  they  will  be  of  but  little 
use  without  proper  cultivation.  No  one  can  excel  in  things  to 
which  his  talents  are  not  adapted,  nor  is  there  scarcely  one  out 
of  all  the  myriads  of  human  nature,  who  cannot  excel  in  some- 
thing. The  only  art  is,  to  find  out  what  kind  of  capacity  you 
possess,  and  to  apply  to  such  studies  as  are  calculated  to  improve 
it.  You  cannot  toil  to  advantage  against  nature  ;  but  if  you 
add  proper  discipline  to  true  genius,  the  result  will  be  glorious. 


BACCALAUREATE    ADDRESS.  321 

On  this  subject,  I  must  address  you  in  the  elegant  language  of 
Cicero  ; — "  Cum  ad  naturam  eximiam  atque  illustrem,  accesserit 
ratio  quaedam  conformatioque  doctrina) ;  turn  illud  nescio  quid 
praeclarum  ac  singulare,  solere  existere."  The  same  great  and 
wonderful  man  ascribes  all  his  abilities  in  eloquence  to  study 
and  proper  discipline.  The  different  branches  of  learning  bear 
an  intimate  relation  not  only  to  one  another,  but  to  the  different 
faculties  of  the  human  mind.  These  different  faculties  in  order 
to  be  cultivated  must  be  employed  in  their  proper  provinces, 
and  about  their  proper  objects.  Hence  it  is  obvious  that  in 
order  to  excel,  to  be  really  eminent  in  any  one  branch  of  learn- 
ing, it  is  necessary  to  be  acquainted  with  all.  But  that  you  may 
render  your  abilities  and  acquirements,  really  useful;  that  you 
may  acquire  solid  glory  and  permanent  renown,  it  is  essential 
that  you  keep  in  view  the  great  ends  of  all  arts  and  sciences. 
These  are ;  to  furnish  the  mind  with  information ;  to  give  its 
powers  their  highest  perfection  ;  to  form  the  heart  to  rectitude 
and  goodness ;  and  thus  to  enable  man  to  discharge  the  duties 
of  life  in  that  mode  which  will  contribute  most  to  the  general 
advantage  of  society.  You  will  do  well,  in  all  your  studies  and 
pursuits  to  keep  these  things  in  your  minds. 

In  the  systems  of  modern  education  more  attention  seems  to 
have  been  paid,  to  enlighten  the  understanding,  than  to  melio- 
rate the  heart.  This  is  certainly  a  great  defect ;  for  eminent 
talents  and  extensive  acquirements,  unaccompanied  with  moral 
goodness,  want  that  splendid  attracting  superiority  which  virtue 
alone  can  give.  Neither  the  mind  nor  countenance,  can  be  truly 
beautiful,  unless  suffused  with  that  mild  light,  that  ineffable  re- 
sistless glory  which  beams  from  an  uncorrupted  heart.  Man  is 
not  less  elevated  above  other  animals  by  his  moral  and  religious 
capacity,  than  by  his  rational  faculties  and  scientific  acquire- 
ments. The  moral  sense  with  which  he  is  endowed  adds  an 
incalculable  value  to  his  existence.  Were  he  insensible  to  the 
beauty  of  virtue  and  the  deformity  of  vice  ;  were  he  not  endow- 
ed with  a  consciousness  that  his  knowledge  of  right  and  wrong 
inheres  in  an  immortal  principle  ;  he  could  neither  enjoy  the 
transports  of  divine  benediction,  nor  ascend  to  the  sublime  con- 
templation of  the  Supreme  Being.  Man's  taste  for  moral  ex- 
41 


322  BACCALAUREATE    ADDRESS. 

cellence  lays  the  foundation  for  an  endless  progression  in  per- 
fection and  felicity.  It  is  to  this  taste  that  the  great  law  of  God 
is  immediately  addressed,  requiring  of  man  perfect  and  un- 
changing love.  Were  this  law  universally  complied  with,  all 
would  be  happy,  because  their  affections  would  be  fixed  on  an 
object  possessing  infinite  excellence.  Imperfection  would  be 
lost  in  improvement ;  sin  and  sorrow  would  cease  ;  all  hearts 
would  bound  towards  the  source  of  infinite  goodness,  and  the 
whole  intellectual  universe  would  forever  brighten  under  the  eye 
of  its  Creator.  Let  me  then  beseech  you  not  to  neglect  the 
proper  exercise  and  cultivation  of  those  moral  powers  which 
you  have  received  from  the  hand  of  divine  beneficence. 

To  this  important  end,  I  must  recommend  to  you  the  most 
serious  and  careful  attention  to  the  sacred  scriptures.  In  these 
alone  are  contained  those  truths  and  doctrines,  the  belief  and 
practice  of  which,  are  essential  to  your  highest  happiness  in  time 
and  eternity.  Among  the  numerous  reasons  for  recommending 
to  you  the  scriptures,  I  shall  on  this  occasion  mention  but  two. 
The  first  is,  that  the  scriptures  alone  teach  the  real  nature  of 
God.  A  belief  in  his  existence  has  pervaded  all  nations  from 
the  remotest  antiquity.  This  belief,  however,  seems  not  to  have 
produced  any  solid  advantage  to  mankind,  since  it  left  them 
wholly  ignorant  of  the  nature  of  God.  When  philosophers  be- 
gan to  reason  concerning  the  divinity  they  all  agreed,  except 
a  few,  as  to  his  existence,  but  as  to  his  nature  disagreed  ^vith 
each  other  no  less  than  with  truth.  Their  utmost  researches 
added  nothing  to  what  had  already  been  believed.  So  true  is 
it,  that  "  the  world  by  wisdom  knew  not  God."  This  single 
circumstance  is  sufficient  to  evince  to  an  unprejudiced  mind  the 
necessity  and  propriety  of  a  supernatural  revelation.  To  the 
researches  of  the  ancient  philosophers  respecting  the  Supreme 
Being,  the  deists  of  modern  times  have  added  nothing  valuable, 
except  what  they  have  derived  from  that  revelation  which  they 
profess  to  reject.  While  they  are  ignorant,  as  all  must  neces- 
sarily be,  of  the  moral  perfections  of  God,  while  destitute  of 
revelation,  they  can  ascertain  no  immutable  law  of  conduct  for 
rational  creatures,  nor  can  they  exhibit  any  definite  motives  to 
excite  to  the  practice  of  virtue.     Of  course  pure  deism  as  to  the 


BACCALAUREATE    ADDRESS.  323 

high  end  of  man's  existence,  has  very  little  advantage  over  athe- 
ism ;  perhaps  it  has  none ;  for  though  it  admits  a  God,  it  cannot 
tell  what  he  is ;  it  cannot  explain  his  nature.     This  cannot  be 
much   superior  to  that  scheme  which  admits  no  God,  and  of 
course  cannot  explain  any  thing.     The  truth  is,  none  but  God 
could  know  his  own  perfections  and  designs,  and  none  but  he 
could  disclose  them.     In  the  great  and  splendid  fabric  of  the 
universe,  God  has  hung  out  the  ensigns  of  his  infinite  wisdom 
and  power ;  but  he  has  not  here  exhibited  those  perfections 
which  it  is  most  essential  for  man  to  know.     The  light  of  na- 
ture does  not  afford  sufficient  knowledge  to  guide  mankind  to 
happiness,  nor  does  it  present  a  mode  of  instruction  adapted 
to  their  state  and  capacity.     The  great  body  of  mankind,  never 
contemplate  the  causes  and  principles  of  things ;    they  never 
examine  the  mechanism,   order  and  harmony  of  the  universe. 
To  gain  from  these  any  considerable  knowledge  of  God,  requires 
time,  application,  much  study  and  great  talents.     This  is  evident 
from  the  consideration,  that  so  few  of  the  ancient  philosophers, 
though  possessed  of  superior  genius,  acquired  any  tolerable  no- 
tions concerning  the  Deity.      The  light  of  nature,  or  what  is 
called  natural  religion,  wholly  fails  in  the  knowledge  of  those 
things  most  essential  to  man.     Did  any  one  ever  discover  from 
the  works  of  creation,  the  nature  of  sin  and  holiness  ;  the  nature 
of  acceptable  worship  ;  the  certainty  of  a  future  state  of  rewards 
for  the  righteous,  and  punishments  for  the  wicked  ?  Did  any 
one  ever  discover  from  the  works  of  creation  the  divine  placa- 
bility, that  God  could  consistently  pardon  sin,  and  that  he  would 
actually  do  it,  on  any  conditions  ?  In  these  respects  the  light  of 
nature  is  "  darkness  visible."     We  can  conceive  of  no  way  ex- 
cept by  a  direct  revelation,  in  which  we  can  know  the  moral 
perfections  of  God ;  the  dispositions  of  his  mind,  and  his  deter- 
minations concerning  sinful  beings.     To  know  these  things  is 
surely  of  the  highest  importance  ;  and  these  are  no  where  to  be 
known  except  from  the  scriptures.     A  child,  by  reading  these 
a  few  hours,  can  obtain  more  knowledge  of  the  true  God,  than 
the  numerous  phalanx  of  heathen  philosophers,  did  during  their 
whole  lives.     I  am  persuaded,  young  gentlemen,  if  you  consider 
this  subject  attentively,  you  must  admit  the  propriety  and  ne- 


324  BACCALAUREATE    ADDRESS. 

cessity  of  revelation,  and  must  acknowledge  the  excellency  of 
that  contained  in  the  bible.  Here  is  a  religion,  plain,  intelligi- 
ble in  all  its  practical  truths,  accommodated  to  all  classes  of 
mankind,  to  every  capacity,  revealing  the  true  God  not  only  to 
the  intellect,  but  to  the  heart.  What  would  have  been  the 
language  and  conduct  of  Socrates  and  Cicero,  if  in  the  midst  of 
their  anxious  researches  after  God,  they  had  suddenly  been  fa- 
vored with  the  bible  ?  They  would  have  clasped  it  to  their  hearts 
and  wet  it  with  their  tears.  Like  Archimedes,  when  he  discov- 
ered a  geometrical  truth,  they  would  have  run  into  the  streets 
of  Athens  and  Rome,  exclaiming  with  gratitude  and  joy,  "  I  have 
found  it !  I  have  found  it !" — I  am  persuaded,  you  can  neither 
be  willing  to  live  nor  die  without  the  knowledge  of  the  true  God  ; 
and  I  am  equally  persuaded  that  you  can  obtain  this  knowledge 
no  where  except  in  the  scriptures. 

The  second  reason  why  I  would  recommend  to  you  the  scrip- 
tures, is  that  they  alone  inform  us  in  what  man's  highest  good, 
or  happiness  consists.  This  w^as  one  of  the  great  points  that 
w'as  agitated  in  the  schools  of  ancient  philosophy.  Daily  expe- 
rience evinced  that  man  not  only  possessed  an  invincible  aversion 
to  misery,  but  an  inextinguishable  ardor  for  happiness.  To 
guard  him  against  incessant  confusion,  errors  and  crimes,  it 
seemed  of  the  highest  importance,  to  direct  all  his  desires  and 
exertions,  towards  certain  objects  capable  of  affording  him  grat- 
ification and  enjoyment.  Hence  opened  a  vast  field  for  philo- 
sophic research  and  investigation.  Ample  opportunity  was 
afforded,  for  the  exercise  of  the  human  mind  in  discovering  the 
greatest  good,  and  pointing  out  the  method  in  which  it  could 
be  attained.  How  ineffectual  the  exertions  and  researches  of 
the  philosophers,  were,  is  very  apparent  from  the  single  circum- 
stance that  they  placed  man's  highest  happiness  in  nothing 
beyond  the  present  life.  Unassisted  by  revelation  they  knew 
not  the  rewards  of  virtue,  nor  the  transports  of  immortal  existence. 
They  in  general  held  it  as  a  principle  that  the  supreme  good 
consisted  in  living  according  to  nature,  thougli  their  explanations 
of  this  principle  were  widely  difterent.  To  live  according  to 
nature,  as  the  Epicureans  explained  it,  was  to  live  in  pleasure ; 
as  the  Stoics  and  Peripateticks  explained  it.  it  was  to  possess  and 


BACCALAUREATE    ADDRESS.  325 

practise  virtue,  though  they  seem  not  to  have  known  in  what 
true  virtue  consisted.  Their  wise  man,  was  their  virtuous  man, 
and  their  virtuous  man,  was  their  happy  man.  This  same  man 
whom  they  would  style  a  Sage,  they  represented  as  perfect,  un- 
moved by  the  calamities  of  life,  void  of  sympathy,  pity  and 
compassion.  In  short  he  was  destitute  of  every  quahty  which 
constitutes  a  really  good  man.  Their  scheme,  like  that  of  the 
Epicureans,  was  pregnant  with  ruin.  The  first,  destroyed  nature 
by  too  much  severity ;  the  last,  by  too  much  indulgence.  Man 
in  his  present  fallen  state  unassisted  by  revelation,  is  ignorant  of 
the  supreme  good.  Of  course  he  is  guided  by  no  fixed  princi- 
ple, and  is  carried  forward  to  no  determinate  end.  He  wanders 
like  a  bewildered  traveller  amidst  a  thousand  objects  which  al- 
lure and  dissappoint  him.  Mistaking  the  means  for  the  end,  he 
grasps  with  avidity  the  small  portions  of  good  attached  to  sensi- 
ble objects,  and  bounds  all  his  happiness  by  the  limits  of  the 
present  world.  How  surprising  it  is,  that  men  even  in  the 
present  day  should  assert  the  sufficiency  of  the  light  of  nature, 
though  experience  has  always  evinced  it  to  be  insufficient !  How 
surprising  that  reason  should  be  held  up  as  an  unerring  guide, 
when  it  has  left  the  wisest  of  mortals  in  utter  uncertainty,  as  to 
the  true  God,  and  the  highest  happiness  of  man !  That  may  be 
defined  the  supreme  good,  on  which  all  other  good  depends. 
Of  course  man's  highest  happiness  is  no  where  to  be  found  but 
in  God  ;  in  a  resemblance  and  participation  of  the  divine  nature. 
For  the  mode  in  which  men  are  enriched  with  these  blessings, 
I  must  refer  you  to  the  sacred  pages.  You  will  there  behold 
the  divine  life,  assuming  the  empire  of  the  heart ;  fixing  it  on 
God  ;  controlling  and  puryfying  its  affections ;  filling  it  with  ce- 
lestial tranquility  ;  inspiring  it  with  the  animating  hope  of  deliv- 
erance from  evil ;  and  finally  instating  it  in  the  mansions  of 
eternal  beatitude.  Divine  revelation  presents  to  the  soul,  an 
object  in  every  respect  adequate  to  its  most  ardent  desires  after 
happiness.  Infinite  amiableness,  worth  and  excellence  forever 
inhere  in  the  supreme  God ;  and  when  properly  viewed, 
acknowledged  and  loved ;  fire  the  heart  with  a  rapture  which 
neither  the  mifortunes  of  life,  nor  the  terrors  of  death  can  ex- 
tinguish. 


326 


BACCALAUREATE     ADDRESS. 


Suffer  me,  Young  <Tentlomen,  in  the  close  of  this  address  to 
solicit  your  attention  to  the  sacred  scriptures,  remembering  that 
they  alone  reveal  to  you  the  true  God,  and  prescribe  the  only 
mode,  in  which  you  can  rationally  expect  eternal  felicity.  Let 
it  not  be  to  you  "  condemnation  that  light  has  come  into  the 
world,"  but  gratefully  receive  it  and  follow  its  brightness.  It 
will  present  to  you  a  most  intimate  and  interesting  connexion 
between  the  present  and  future  world.  It  will  guide  your 
feet  in  the  paths  of  peace  ;  it  will  teach  you  to  derive  all  the 
importance  of  time  from  eternity ;  it  will  dart  its  effulgence 
through  the  gloomy  vale  of  death  and  display  to  your  astonished 
view,  the  celestial  Paradise  blooming  and  brightening  under  the 
smiles  of  infinite  love.  While  you  look  forward  to  that  glori- 
ous state,  be  careful  to  make  the  precepts  of  the  christian  reli- 
gion, the  rules  of  your  conduct.  You  will  then  travel  on  through 
life  without  guilt,  and  through  death  without  fear.  It  is  safe  to 
trust  in  a  religion  which  has  triumphed  as  Christianity  has,  over 
the  most  violent  and  powerful  enemies.  The  arrows  of  infidelity 
and  the  swords  of  despotic  power  have  been  blunted  against  her 
adamantine  shield.  The  sinews  which  hurled  the  former  and 
wielded  the  latter  have  been  crumbled ;  and  the  wounds  they 
inflicted  have  called  down  the  vengeance  of  Heaven.  Remem- 
ber then,  that  you  trust  to  a  religion,  which  has  sustained  thou- 
sands, in  the  greatest  dangers,  in  the  darkest  scenes  of  adversity  ; 
and  has  borne  them  in  triumph  from  the  most  tremendous  con- 
flicts. 

I  must  now.  Gentlemen,  part  with  you.  Be  assured  that  I 
shall  always  reflect  with  pleasure  on  the  honorable  manner,  in 
which  you  have  acquitted  yourselves  in  this  College  ;  and  I  can- 
not but  persuade  myself  that  you  will  continue  to  cherish  and 
respect  the  principles  and  science  of  morality  and  religion, 
which  you  have  here  imbibed.  With  a  heart  filled  with  parental 
affection,  I  request  you  to  accept  my  most  ardent  wishes  for 
your  prosperity.  Nothing  will  give  me  more  real  satisfaction, 
than  to  see  you  rise  and  shine  among  the  brightest  stars  in  the 
firmament.  May  you  be  favored  with  health,  with  peace  and 
plenty  ;  may  you  obtain  honor,  reputation,  fame,  solid  glory 
and  immortal  renown.     May  your  lives  be  a  catalogue  of  patri- 


BACCALAUREATE    ADDRESS.  327 

Otic,  beneficent,  generous,  magnanimous  actions  ;  may  you  in- 
crease in  knowledge,  in  virtue  ;  in  benevolence  to  man  and  in 
piety  to  God  ;  till  you  are  prepared  for  the  splendors  of  immor- 
tality ;  till  you  are  assured  "  that  your  names  are  written  in 
heaven,"  and  can  behold  them  brightening  in  the  margin  of 
Eternity — Actuated  with  these  sentimentS;  Gentlemen,  I  now 
bid  you  Farewell. 


AN 


ADDRESS 


DELIVERED    TO    THE    GRADUATES 


OF   RHODE   ISLAND    COLLEGE, 


AT     THE 


PUBLIC    COMMENCEMENT, 


SEPTEMBER    1,    1S02. 


42 


I  beg  leave  to  apologize  to  the  public  for  the  ap- 
pearance of  this  unfinished  performance.  The  state  of 
my  health  was  such  at  the  time  in  which  I  was  obliged 
to  compose  it,  that  I  was  not  able  to  collect  and  arrange 
the  parts  of  it  as  I  intended.  The  earnest  solicitation 
of  my  former  pupils,  has  compelled  me  to  consent  to  its 
publication  as  it  is.     If  it  shall  be  of  any  use  to  them,  I 

shall  be  satisfied. 

J.  M. 


AN    ADDRESS. 


In  addressing  you,  Young  Gentlemen,  on  this  occasion,  I  am 
impelled  not  by  the  force  of  custom  only,  but  by  inclination, 
and  a  desire  for  your  prosperity.  As  you  have  now  completed 
the  course  of  your  collegiate  education,  you  are  doubtless  filled 
with  no  small  anxiety,  as  to  the  business  you  are  to  pursue  in 
life.  That  you  make  a  right  choice  in  this  respect,  is  of  the 
highest  consequence  to  your  welfare  and  happiness.  For  if 
you  engage  in  pursuits,  to  which  you  are  not  strongly  at- 
tached or  to  which  your  abilities  are  not  peculiarly  fitted 
you  cannot  expect  to  prosper.  You  ought  therefore  par- 
ticularly to  consider  your  natural  inclination,  your  acquirements 
and  talents.  To  excel  in  a  learned  profession,  you  must  not 
only  love  it,  but  you  must  admire  it.  You  must  prefer  it  with 
a  partiality  which  borders  on  enthusiasm.  None  but  voluntary 
worshippers  can  obtain  a  place  in  the  temple  of  fame. 

You  have  now  arrived  at  a  most  important  period  in  life  ;  a 
period  in  which  you  must  begin  to  reduce  scientific  accjuirement 
to  practical  wisdom.  The  former  is  the  result  of  study  and  at- 
tention ;  the  latter  of  skill  in  moral  adjustment  and  proportion. 
By  the  former,  you  become  learned  ;  and  by  the  latter  prudent. 
Both  must  unite  in  the  formation  of  a  character  great  and  use- 
ful. Study  and  abstract  speculation  give  the  mind  a  range  too 
uncircumscribed,  and  a  direction  too  indefinite  ;  and  of  course, 
before  they  can  be  really  useful,  must  be  modelled  and   limited 


332  AN    ADDRESS    DELIVERED    TO    THE 

by  observation  and  practice.  You  will  find  that  many  things, 
which  in  theory  appear  consistent  and  beautiful,  will  when 
brought  to  the  test  of  experiment  appear  disjointed  and  deformed. 
A  mere  philosopher,  a  thorough-bred  metaphysician,  is  of  all 
characters  the  least  (lualified  to  judge  of  human  affairs  ;  to  or- 
ganize and  bring  into  operation,  extensive  plans  of  utility.  He 
is  at  the  same  time  of  all  characters  the  most  tenacious  of  his 
own  opinions,  because  to  his  own  mind,  they  are  speculatively 
true ;  whereas  to  a  plain  practical  man  they  are  down-right 
falsities.  Berkley  could  philosophize  himself  into  a  belief  of 
the  non-existence  of  matter,  though  he  would  shrink  at  a  blow 
from  the  spit  of  his  ancient  master.  Hume  could  so  com- 
pletely abscond  from  common  sense ;  he  could  so  far  retire 
into  the  barren  solitudes  of  metaphysics  as  to  believe  that  he 
had  neither  body  nor  mind  ;  And  yet  with  all  his  philosophy, 
he  was  obliged  to  eat  and  drink  and  sleep  like  other  men.  Ab- 
stract studies  pursued  beyond  a  certain  limit  appear  to  produce 
a  kind  of  mental  insanity  ;  and  instead  of  aiding  the  great  end 
of  learning,  the  perfection  of  nature,  accomplish  its  destruction. 
Let  me  advise  you  to  pursue  that  method  and  kind  of  study, 
which  experience  has  proved  most  useful.  For  it  is  by  this 
alone  that  the  value  of  all  learning  must  be  ascertained.  "Let- 
ters," says  Lord  Bacon,  "  do  not  sufficiently  teach  their  own 
use  ;"  but  this  is  a  wisdom  beyond  and  above  them,  gained  by 
observation.  It  is  natural  and  reasonable  to  believe  that  those 
studies  which  men  of  genius  taste  and  erudition  have  cultivated 
and  admired,  ought  to  claim  a  large  portion  of  your  attention. 
Though  many  of  the  moderns  have  been  disposed  to  discard  the 
study  of  ancient  languages  ;  yet  the  beneficial  eflTects  of  these 
have  been  so  conspicuous  in  the  greatest  statesmen,  orators, 
poets,  and  theologians  ;  that  wc  ought  unquestionably  to  retain 
them  and  hold  them  as  an  important  and  essential  part  of  edu- 
cation :  Scarcely  can  you  find  an  eminent  man  in  modern 
times,  who  has  not  formed  his  genius,  and  acquired  his  taste 
and  talents  for  executing  works  of  immortal  renown  by  a 
thorough  study  of  the  Greek  and  Roman  classics.  This  cir- 
cumstance ought  to  have  great  weight  with  every  young  man 
who  wishes  to  become  eminently  distinguished.  It  is  objected 
that  we  have  translations  of  the  most  valuable  writers.      It  may 


GRADUATES    OF    RHODE    ISLAND    COLLEGE.  333 

also  be  said  that  we  have  Washington  and  Franklin  in  wax  ; 
but  we  must  remember  that  the  great  men  are  not  here  ;  we  do 
not  here  behold  the  saviour  of  his  country  nor  the  subduer 
of  the  skies.  No  study  is  so  well  calculated  to  bring  forward 
and  invigorate  the  powers  of  youth  as  the  study  of  languages. 
This  is  a  constant  exercise  of  their  invention,  memory  and  judg- 
ment, and  is  better  accommodated  to  their  capacities  than  any 
other.  The  habit  of  attention,  and  the  mental  energy,  which 
are  acquired  in  the  study  of  ancient  languages,  are  of  the  highest 
importance.  In  these  youth  are  obliged  to  apply  and  be  in- 
dustrious, or  ihey  cannot  succeed.  They  will  get  that  thor- 
oughly for  which  they  are  obliged  to  labor,  and  will  never  forget 
it.  I  believe  Dr.  Blair's  observation  is  true,  "  that  learning  and 
good  taste  will  flourish  or  decline,  as  the  learned  languages  are 
cultivated  or  neglected."  I  would  recommend  to  you  the  far- 
ther study  of  these  in  the  best  authors  ;  not  that  their  ideas  are 
more  just  or  their  learning  more  profound  than  those  of  many 
moderns,  but  because  from  them  you  will  imbibe  the  spirit  of 
true  genius,  and  habituate  yourselves  to  their  superior  elegance 
and  beauty.  Of  course  when  you  attempt  to  perform  works  of 
genius,  the  fire  of  ancient  times  will  kindle  within  you.  The 
spirit  of  Homer  and  Demosthenes,  of  Cicero  and  Virgil,  will 
thrill  through  every  fibre  of  the  soul.  These  Sons  of  Minerva, 
will  rise  from  the  dead,  and  appear  in  bodies  new  and  incor- 
ruptible. It  is  no  small  recommendation  to  the  ancient  lan- 
guages, that  those  who  have  been  most  thoroughly  acquainted 
with  them,  have  generally  been  most  eminent  in  other  branches 
of  learning. 

You  ought  by  no  means  to  think  of  relinquishing  the  study 
of  the  arts  and  sciences  merely  because  you  have  passed  through 
the  usual  collegiate  course ;  or  because  your  labors  are  chiefly 
to  be  employed  in  one  profession.  What  you  have  already  ob- 
tained, is  merely  to  enable  you  to  pursue  farther  and  to  greater 
advantage.  One  of  the  most  diflicult  and  at  the  same  time 
most  important  acquirements,  is  a  habit  of  attention,  a  power  to 
command,  arrange  and  connect  your  thoughts.  This  habit, 
however,  may  be  induced  by  proper  discipline.  For  this  pur- 
pose mathematical  studies  are  recommended.      They  possess 


334  AN    ADDRESS  DELIVERED  TO  THE 

this  peculiar  and  disliiit^uishing  property,  that  they  exclude  all 
operations  of  imagination.  They  are  definite,  closely  connected 
in  all  their  parts ;  and  bend  the  mind  to  truth  by  rigid  demon- 
stration. The  habit  of  attention  and  acuteness  which  you  ac- 
quire in  mathematical  science,  will  accompany  you  in  your  other 
literary  labors,  and  manifest  itself  in  the  productions  of  your 
own  genius. 

If  you  design  yourselves  for  any  of  the  learned  professions, 
you  ought  particularly  to  cultivate  Logic  and  Rhetoric.  These 
will  prepare  you  for  the  field  of  contention.  They  will  enable 
you  to  discipline  your  j)owers ;  to  call  forth  all  your  resources, 
and  to  display  them  to  the  greatest  advantage.  Logic  will  en- 
able you  to  convince,  and  Rhetoric,  to  persuade.  The  first  is 
subservient  to  the  understanding,  the  latter  to  the  imagination. 
As  Rhetoric  is  employed  in  forming  agreeable  images  and  raising 
pleasant  emotions  with  a  view  to  impress  truth  more  forcibly  on 
the  mind,  the  study  of  this  is  generally  preferred  by  the  young 
to  the  study  of  Logic.  The  last  however,  forms  a  very  valuable 
part  of  a  learned  education ;  and  will  be  rendered  more  inter- 
esting if  it  is  preceded  by  that  branch  of  Metaphysics  which 
relates  to  the  philosophy  of  the  human  mind. 

In  the  next  place,  if  you  wish  to  become  capable  of  deep 
research  and  accurate  investigation,  you  must  apply  to  the  study 
of  natural  philosophy.  This  noble  science  will  teach  you  to 
explain  the  various  phenomena  of  nature,  by  resolving  them  into 
the  operations  of  original  and  universal  laws.  The  seeming- 
irregularities  and  disjointed  appearances  in  the  material  system, 
stimulate  curiosity  to  discover  their  hidden  connections.  The 
mind  from  its  tendency  to  order  and  systematic  arrangement, 
proceeds  w  ith  pleasure  in  resolving  particular  facts  into  general 
principles ;  ascertains  the  connections  between  these,  until  it 
renders  the  theatre  of  nature  a  coherent  and  magnificent  spec- 
tacle. Here  the  philosophical  enquirer  becomes  disembarrassed 
of  vulgar  prejudices  ;  feels  his  mind  invigorated  and  enlarged  ; 
beholds  order  and  harmony  springing  out  of  apparent  confusion  ; 
and  while  he  traces  the  final  causes  of  things,  is  lead  with  grati- 
tude and  wonder  to  the  great  eflicient  cause  of  all.  Natural 
philosophy  righdy  pursued  is  Theology,  and  will  prove  one  of 


GRADUATES    OF    RHODE    ISLAND    COLLEGE.  335 

the  best  helps  to  interpret  divine  revelation.  This  science  of 
course  is  of  vast  importance  because  it  respects  you  as  rational 
and  religious  beings. 

Another  branch  of  learning  which  I  would   recommend  to 
your  particular  attention  is  Criticism.     This  respects  all  the  pro- 
ductions of  genius  in  the  fine  arts  and  teaches  you  to  distinguish 
what  is  defective,  what  is  decent  and  proper,  grand,  sublime  and 
beautiful.    Some  have  supposed  that  there  is  no  invariable  stand- 
ard of  taste,  and  that  criticism  is  left  to  fluctuate  with  the  caprice 
of  every  individual.     If  this  is  the  case  how  has  it  happened 
that  certain  productions  of  genius,  have  in  every  age  and  nation 
excited  universal  applause  and  admiration  ?  How  has  it  happen- 
ed that  all  are  pleased  with  the  fine  arts,  if  there  are  not  certain 
fixed  principles  in  human  nature  to  which  those  arts  apply,  and 
with  which  they  accord  ?  Why  are  we  pleased  with  a  certain 
degree  of  order  and  connection,  of  uniformity  and  variety,  unless 
it  is  that  these  control,  direct  and  influence  within  certain  limits 
the  train  of  perceptions  and  ideas  in  our  own  minds  ?  True 
criticism  is  undoubtedly  a  rational  science,  founded  on  princi- 
ples in  the  nature   of  man.     These  principles,  so  far  as  they 
respect  the  sensitive  branch  of  our  nature  coincide  with  those 
which  govern  in  morals.     He  who  studies  criticism  as  a  science, 
will  observe  the  same  refined  and  correct  feelings  springing  up 
within  him,  as  he  observes  excited  and  required  by  the  precepts 
of  moral  philosophy.     If  in  tracing  the  connection  between  the 
fine  arts  and  those  feelings  which  are  excited  through  the  eye 
and  ear,  we  accustom  ourselves,  to  distinguish  what  is  beautiful 
and  what  deformed,  what  is  proper  and  what  is  improper,  we 
shall  naturally  transfer  the  same  taste  and  the  same  habit  into 
our  researches  concerning  the  propriety  or  impropriety  of  human 
actions.     Hence  the  science  of  criticism  is  of  vast  importance 
as  a  support  to  morality,  independent  of  the  ornament  and 
splendor  which  it  enables  true  genius  to  display.     When  you 
can  assign  a  reason  for  the  pleasure  you  derive  from  the  fine 
arts,  your  enjoyment  is  doubled ;  because  you  experience  the 
combined  pleasures  of  judgment  and  sensibility.     Hence  Crit- 
icism occupies  a  middle  station  between  the  higher  senses  and 
the  intellect.      It  unites  sentiment  and  reason ;  enlivens  and 
improves  both, 


33G  AN    ADDRESS    DELIVERKD    TO    THE 

Another  science,  which  occupies  an  higher  station  and  which 
I  would  earnestly  recommend  to  you-r  attention,  is.  Ethics.  The 
great  end  of  this  science  is  to  bring  all  our  affections  and  actions 
into  subjection  to  the  dictates  of  reason  and  the  injunctions  of 
revelation.  To  accomplish  this,  it  unfolds  the  ground,  the  na- 
ture and  extent  of  moral  obligation  ;  points  out  the  nature  of 
virtue  and  vice  ;  ascertains  the  duties  we  owe  to  God,  to  our- 
selves and  to  our  fellow-men  in  all  the  relations  of  solitude,  do- 
mestic life,  political  and  religious  society.  The  habit  of  study- 
ing and  investigating  those  things  which  respect  you  as  moral  ac- 
countable agents,  will  inspire  you  with  an  high  sense  of  decency 
and  propriety,  which  will  add  splendor  to  all  your  literary  ac- 
quirements, and  give  a  right  direction  to  all  your  faculties.  In 
your  researches  into  moral  philosophy,  be  careful  not  to  depart 
from  the  principles  of  your  own  nature,  for  moral  rules  not  con- 
formable to  these  are  impracticable,  and  of  course  useless.  In 
Ethics  metaphysical  speculations  are  of  no  consequence.  They 
are  tenants  for  life  in  the  clouds ;  and  cannot  like  the  philoso- 
phy of  Socrates  be  brought  down  from  heaven  and  established 
in  cities  and  families.  The  consideration  of  your  own  powers 
and  talents  compared  with  your  situation,  must  suggest  the  rule 
of  duty  and  point  out  the  force  of  obhgation.  We  are  so  con- 
stituted that  the  moral  sense  accompanies  reason  in  all  its  disqui- 
sitions about  right  and  wrong,  about  virtue  and  vice.  Though 
moral  obligation  is  imposed  on  all  rational  beings,  by  the  stand- 
ard of  all  perfection,  yet  this  obligation  can  never  exceed  their 
ability  to  perform.  God  can  never  require  impossibilities  of  his 
creatures.  The  instant  we  perceive  that  an  injunction  exceeds 
our  capacity,  we  pronounce  it  unreasonable  and  become  dis- 
couraged. A  mole  cannot  be  censured  for  not  taking  in  the  uni- 
verse with  its  eye ;  nor  a  gnat  for  not  shading  the  orbit  of  Sat- 
urn with  its  wing.  Man  is  neither  so  great  nor  so  small  as  some 
have  supposed  him.  He  can  neither  comprehend  infinity,  nor 
does  he  sink  below  nothing.  He  has  intellect  and  will,  but  he 
is  limited  within  a  certain  sphere.  His  duty  so  far  as  reason 
can  go  is  to  be  deduced  from  a  consideration  of  his  powers,  from 
fact  and  experiment. 

The  next  science  which  I  would  recommend  to  your  particular 


GRADUATES    OF    RHODE     ISLAND     COLLEGE.  337 

attention  Is  Theology.     This  of  all  others  is  most  important.    It 
embraces  your  highest  interests  in  life,  in  death,  and  in  eternity. 
The  sciences,  I   have  already    mentioned,  seem  calculated,  by 
furnishing  you  with  knowledge  and  mental  energy,  to  give  you 
a  distinguished  rank  among  men.     Theology   by  inspiring  you 
with  just  sentiments  of  Deity,  will  ally  you  to  all  his  perfections, 
and  give  you  assurance  of  an  eternal  inheritance  in  his  kingdom. 
This  exalted  science,  unfolds  the  existence,  perfections,  provi- 
dence, laws,  designs  and  works  of  God.     It  teaches  you  what 
you  must  believe  and  what  you  must  practice,  to  secure  the  di- 
vine approbation,  and  obtain  eternal  felicity.     Theology  de- 
duces  moral   obligation  from  the   absolute   perfection  of  God, 
and  enjoins  the  performance  of  duties   by   motives  drawn  from 
eternity.     Human  philosophy  cannot  stretch  out  an  arm  to  sup- 
port and  conduct  you  beyond   the  limits  of  time.       It  exhibits 
you  acting  for  a  few  moments  on  a  narrow  stage,  and  then  loses 
sight  of  you  forever.     But  divine  philosophy  exhibits  you,  while 
in  this  world  as  in  the  embryo  of  your  existence  ;  and  while  it 
announces  to  you  that  you  must  dissolve  and  die,  assures  you 
by  the  most  impressive  proofs   that,  you  shall  rise  to  a  state  in- 
corruptible and  interminable.  The  value  and  importance  of  man 
are  no  where  seen  but  in  the  light  of  eternity.  Here  you  behold 
him,  moving  forward  in  rapid  progression  ;     enlarging  in  capaci- 
ty, and  forever  approximating  the  source  of  infinite  perfection. 

I  must  recommend  these  things  to  your  consideration,  hoping 
that  they  will  engage  you  in  a  vigorous  pursuit  of  human  and 
divine  knowledge.  The  limits  prescribed  me  on  this  occasion 
forbids  me  to  enlarge.  Before  I  part  with  you,  I  feel  it  my 
duty  to  declare  in  this  public  manner,  that  your  moral  conduct 
and  literary  proficiency,  have  excited  sentiments  of  the  highest 
esteem  and  most  cordial  friendship  in  the  hearts  of  those  who 
have  had  the  care  of  your  education.  May  you  rapidly  pro- 
gress in  knowledge  and  virtue.  Remember  at  all  times  that  you 
are  in  the  hand  of  God ;  that  you  are  accountable  to  him  for 
your  conduct ;  that  your  characters  are  forming  for  eternity, 
and  that  its  joys  or  woes,  must  be  your  portion.  Impressed 
with  anxious  solicitude  for  your  prosperity,  I  now.  Gentlemen, 
bid  you  Farewell  ! 
43 


AN 

ADDRESS, 

DELIVERED    TO   THE 

BACCALAUREATE 

OF    THE 

SOUTH-CAROLINA   COLLEGE, 

DECEMBER   2,    1816. 


Al^    ADDEESS. 


To  you,  young  gentlemen,  the  present,  is  perhaps,  the  most 
important  period  of  hfe.  You  are  now  about  to  commence  a 
new  career ;  to  engage  in  new  pursuits  ;  to  display  yourselves 
on  the  great  theatre  of  the  world ;  to  bring  into  exercise  the 
powers  and  the  virtues  which  you  have  cultivated  ;  and  to  con- 
vert to  private  and  public  use,  the  learning  and  talents  which 
you  have  acquired  in  the  shades  of  retirement.  On  the  deter- 
minations which  you  now  make,  and  the  plans  of  conduct  which 
you  now  adopt,  depend  your  future  prosperity  and  honor ;  or 
your  ill  fortune  and  disgrace.  On  your  enlargement  from  the 
restraints  and  discipline  of  collegiate  life,  some  of  you  are  filled 
with  joyous  hopes,  others  with  anxious  fears,  and  all  I  presume 
with  an  honorable  ambition.  On  you  are  fixed  the  eyes  and 
the  hearts  of  your  parents  and  friends.  From  you  they  hope 
and  expect  much.  And  did  they  not  from  experience  know  the 
dangers  to  which  you  are  exposed  ;  did  they  not  know  the  real 
evils  of  life,  their  pleasure  on  this  occasion  would  be  free  from 
intruding  anxiety  ;  their  pleasing  anticipations  of  your  future 
glory,  would  fill  their  minds  with  enchanting  visions,  and  their 
hopes  strong  and  free,  would  spring  and  smile,  like  a  morning 
without  clouds. — But  alas,  they  know  that  there  is  no  unmixed 
good  in  this  world  ;  that  all  things  here  exist  by  opposition  and 


34^  BACCALAUREATE    ADDRESS. 

correspondence ;  that  wherever  there  is  good,  there  is  evil ; 
wherever  there  is  safety,  there  is  danger ;  wherever  there  is 
hope,  there  is  fear  ;  in  short,  that  human  hfc  is  a  feverish  dream 
of  honor  and  shame,  of  joy  and  sorrow;  a  compound  of  law- 
less ambition  and  brutal  violence  ;  that  in  all  nations,  force  ul- 
timately triumphs  over  justice  ;  liberty  sinks  into  the  gulf  of  ty- 
ranny ;  that  innocence  is  no  security  ;  that  virtue  and  learning, 
philosophy  and  eloquence ;  all  the  glory  and  all  the  dignity  of 
man,  must  at  last  bow  to  the  sword  of  a  Caesar,  or  a  Bonaparte  ; 
that  such  is  the  mixture  of  moral  and  physical  ill,  in  all  parts  of 
nature,  and  in  all  human  affairs,  that  after  a  certain  period,  evil 
begins  to  predominate  over  good  ;  death  gains  upon  life ;  ruin 
follows  ruin,  till  the  majesty  of  virtue  is  forgotten  ;  the  splendor 
of  genius  extinguished  ;  the  most  sacred  laws  trampled  under 
foot ;  man  degraded  to  a  slave ;  all  the  monuments  of  his  art 
and  skill  defaced ;  all  his  lofty  intellectual  and  moral  endow- 
ments sunk,  degraded  and  lost  in  barbarism.  But  you  must  learn 
not  to  despair.  But  as  human  life  is,  evil  does  not  on  the 
whole  predominate.  A  virtuous,  wise  and  courageous  man,  will 
find  much  to  hope  for,  and  much  to  enjoy.  Conscious  of  his 
own  rectitude,  he  will  possess  peace  within,  and  the  light  of 
immortality  will  dispel  the  horrors  with  which  he  is  surrounded. 
You  will  do  well  to  remember,  that  the  present  world  is  a  state 
of  discipline,  where  you  must  struggle  with  adversity,  to  invig- 
orate your  virtue ;  where  God  has  intermingled  various  degrees 
of  pleasure  and  pain,  of  good  and  evil,  that  finding  nothing  here 
to  satisfy  the  immortal  mind,  you  might  elevate  your  affections 
and  hopes  to  a  state  of  pure  and  imperishable  joys.  To  act 
conscientiously,  or  as  you  are  convinced  is  right,  is  a  rule  of 
universal  application,  and  is  in  its  nature  calculated  to  produce 
happiness.  A  rational  and  moral  agent  cannot  exist  independ- 
ent of  a  law  which  prescribes  and  enforces  his  duty.  Right 
and  wrong  are  wholly  relative.  They  refer  to  a  law  which  we 
consider  as  a  standard  of  rectitude.  This  makes  the  eternal 
difference  between  right  and  wrong,  good  and  evil. 

The  idea  of  a  law,  implies  that  of  a  law-giver,  possessed  of  a 
right  flowing  from  his  own  excellence,  and  underived  supremacy 
to  prescribe  laws  to  all  inferior  dependent  beings ;  and  who  has 


BACCALAUREATE    ADDRESS.  343 

power  to  enforce  those  laws  by  adequate  sanctions.  Man  is  the 
only  animal  on  this  globe  who  has  the  power  of  governing  him- 
self by  laW;  and  when  he  does  this,  he  is  a  moral  agent ; — that 
is,  he  acts  from  respect  to  a  law  whose  obligatory  power  he  recog- 
nizes. The  morality  of  his  actions  consists  in  their  relation  to 
this  law  ;  and  this  relation  is  the  only  foundation  of  moral  good 
and  evil.  The  tendency  of  all  the  laws  which  God  has  estab- 
lished is  to  universal  and  perfect  happiness.  This  would  cer- 
tainly be  the  result,  w^ere  the  requisitions  of  these  laws  fully 
complied  with.  The  misery  of  man  arises  from  his  abuse  of  his 
moral  liberty ;  from  his  voluntary  disconformity  to  the  will  of 
his  Creator.  This  is  the  true  origin  of  all  the  evil  and  misery 
that  ever  did,  or  ever  will  exist.  The  truth  of  this  is  apparent 
from  the  single  consideration,  that  in  a  being  wholly  conformed 
to  God,  there  can  no  more  exist  sin  or  misery  than  in  God  him- 
self. You  are  so  constituted  that  you  cannot  remain  indifferent 
to  human  actions.  When  you  perceive  these  to  be  conformed 
to  the  rule  of  right,  a  sense  of  approbation  rises  up  in  the  mind ; 
when  disconformed,  of  disapprobation.  In  both  cases,  you  ex- 
ercise moral  sense.  Be  not  deceived  therefore  by  imagining  that 
conscience  or  moral  sense  is  the  creature  of  education,  a  mere 
adventitious  acquisition.  God  has  not  rested  the  virtue  and 
happiness  of  his  rational  creatures,  on  so  uncertain  a  founda- 
tion. Conscience  is  as  much  an  original  power  of  our  nature 
as  the  understanding ;  though  it  does  not,  like  the  understand- 
ing, act  alone  in  any  instance.  The  operations  of  intellect  must 
always  precede  ;  for  unless  you  know  that  there  are  such  things 
as  law  and  obligation,  you  can  have  no  perception  of  right  and 
wrong,  of  merit  or  demerit,  and  of  course  no  exercise  of  moral 
sense.  All  our  powers  are  evolved  in  a  certain  order  ;  exercised 
in  their  proper  spheres,  and  in  their  peculiar  relations  and  de- 
pendencies. The  operations  of  moral  sense,  though  in  order 
subsequent  to  those  of  intellect,  are  wholly  different  from  them. 
If  the  operations  of  intellect  prove  it  to  be  an  original  power  of 
the  mind,  the  operations  of  moral  sense  equally  prove  it  to  be 
an  original  power  of  the  mind.  You  will  perceive  therefore  that 
virtue  is  not  left  unsupported !  that  it  is  not  left  doubtful  as  to 
its  motive,  its  nature  or  its  end.     You  carry  in  yourselves  the 


344  BACCALAUREATE    ADDRESS. 

incitement,  the  rule  and  the  reward.      By  admitting  that  the 
moral  sense  springs  up  from  the  original  frame  of  your  nature, 
you  cannot  avoid  the  obligation  of  doing  right ;  nor  the  censure 
and  misery  of  doing  wrong.     If  you  would  then  possess  an  ap- 
proving conscience,  take  care  to  inform  ySurselves  what  is  right ; 
to  knove  the  nature  and  extent  of  your  obligations  and  duties. 
If  you  strictly  adhere  to  these  you  will  be  virtuous  ;  and  in  pro- 
portion as  you  are  virtuous,  God  has  ordained  that  you  shall  be 
happy.     You  are  not  bound  down  by  an  invincible  law  of  na- 
ture to  be  virtuous,  because  God  has  given  you  power  to  become 
vicious  and  miserable.     In  short  your  power  to  do  wrong,  is  the 
same  as  your  power  to  do  right.     In  both  cases  the  good  or  ill 
use  of  this  power  is  left  to  your  own  choice.     Remember  then, 
that  your  own  virtue,  respectability,  happiness  and  fame  depend 
on  yourselves.     Never  leave  to  accident  or  an  imaginary  fatality, 
what  God  has  put  in  your  power.     Honor  and  virtue  drop  not 
from  the  clouds  ;  the  winds  will  not  bring  you  bread  ;  nor  will 
the  earth  reach  out  a  sceptre  to  you  hand.     God  offers  you  his 
bounty,  but  leaves  the  improvement  of  it  to  yourselves. 

You  have  every  motive  therefore,  to  excite  you  to  the  most 
vigorous  exertion  of  all  your  powers,  to  know  and  discharge  your 
duties.  These  relate  to  God,  to  yourselves,  and  to  your  fellow 
men.  All  your  relations  involve  duties  ;  and  the  importance  of 
the  latter,  is  in  proportion  to  the  intimacy  of  the  former.  Of 
course  your  duties  to  your  Creator  demand  your  first  and  highest 
regard.  From  him  you  have  derived  your  being ;  on  him  you 
are  wholly  dependent ;  and  to  him  you  are  amenable.  The  full 
homage  of  the  heart,  while  it  is  justly  due  to  him,  lays  the  only 
foundation  of  true  virtue,  and  constitutes  the  only  guarantee  of 
your  other  duties.  If  you  know,  and  love,  and  fear  God,  you 
will  pay  all  suitable  respect  to  yourselves  and  to  your  fellow 
men  ;  and  you  will  in  all  things  act  conscientiously.  This  alone 
will  give  you  stability  in  principle,  energy  in  action,  and  dignity 
in  character.  Consider  not,  as  is  frequently  done,  the  service 
of  God  as  a  wearisome  burden.  It  is  the  highest  glory  and 
privilege  of  all  intelligeni  beings.  The  laws  of  God  are  all  just ; 
his  requirements  all  reasonable,  suitable  to  your  state  and  ca- 
pacity, and  directly   conducive  to  your  happiness.      He  acts 


BACCALAUREATE    ADDRESS.  345 

from  no  necessity  towards  you.     He  needs  neither  your  love 
nor  your  service  ;  for  these  can  add  nothing  to  an  infinite  being. 
All  he  desires  is  your  happiness ;  and  this  he  pursues  by  all 
means  consistent  with  your  natures  as  free  accountable  creatures. 
The  true  happiness  of  an  intelligent  being  springs  from  virtue, 
and  virtue  from  freedom.     Hence  it  is  evident  that  omnipotence 
itself  cannot  make  you  happy  by  arbitrary  irresistible  force ;  for 
this  would  destroy  your  moral  agency,  and  convert  you  into 
brutes  or  machines.     Your  happiness,  and  that  of  all  rational 
accountable  beings,  is  the  happiness  of  free  will.     Choose  there- 
fore the  service  of  God  ;  conform  your  actions  to  his  laws  ;  yield 
up  your  affections  wholly  to  him ;  for  every  thing  appertaining 
to  this  world  will  ultimately  leave  you  wretched.     When  a  due 
reverence  for  the  Supreme  Being  is  established  in  the  heart,  the 
empire  of  virtue  will  be  secured  ;  because,  you  will  then  consid- 
er all  the  relative  duties  of  life,  as  duties  to  God.     In  a  life  of 
virtue  the  greatest  victory  to  be  obtained,  is  over  yourselves. 
The  heart  of  man,  the  seat  of  all  his  appetites  and  passions,  is 
the  source  of  all  his  vices  and  crimes,  and  of  most  of  his  errors. 
Reason  and  conscience  were  designed  for  his  governors  ;  but  in 
his  present  fallen  state  the  authority  of  these  is  opposed,  and 
not  unfrequently  wholly  renounced.     The  soul  loses  its  freedom, 
with  its  peace,  and  sinks  into  the  dreadful  empire  of  death.     If 
you  would  preserve  yourselves  from  this  deplorable  state,  stifle 
the  first  suggestion  of  evil ;  resist  the  first  approach  of  tempta- 
tion ;  keep  your  hearts  with  all  diligence.     Thus  acting,  you 
will  be  masters  of  yourselves.     You  will  be  able  to  cultivate  with 
success  every  personal  virtue ;  and  to  acquire  every  useful  and 
amiable  accomplishment.     Though  the  rule  of  right  applies  as 
directly  to  the  duties  owing  to  ourselves  and  to  our  fellow  men, 
as  to  those  owing  to  God,  yet  it  somehow  happens  that  most 
men  are  disposed  to  disregard  their  own  personal,  more  than 
their  relative  obligations,  especially  those  which  involve  the  du- 
ties of  self-denial.     This  is  a  great  and  dangerous  error  ;  for  no 
man  can  injure  himself  by  vice  or  neglect  without  directly   or 
remotely  injuring  others.     You  are  as  much  responsible  for  the 
influence  of  your  example  on  others,  as  for  the  ill  effects  of  your 
actions  on  yourselves.     Remember  that  personal  virtue  is  the 
44 


34G  BACCALAUREATE    ADDRESS. 

foundation  of  all  real  worth  ;  of  all  true  dignity  of  character  ;  of 
all  genuine  piety  to  God  ;  and  of  the  most  extensive  usefulness 
to  mankind.     In  proportion  as  a  man  becomes  vicious,  he  ren- 
ders himself  incapable  of  doing  good;  destroys  his  own  peace, 
and  that  of  others ;  perverts  the  noble  end  of  his  being ;  soils 
every  shining  quality  ;  and  degrades  every  intellectual  and  moral 
endowment.     The  danger  of  immoral   example  arises  chiefly 
from  wrong  notions  of  true  happiness,  and  from  want  of  reflec- 
tion and  due  consideration.     Vice,  if  properly  seen,  cannot  like 
virtue  spread  on  the  principle  of  sympathetic  association.     A 
rational,  sensitive  being,  cannot  deliberately  choose  misery.     If 
you  examine  the  laws  and  principles  which  God  has  established 
in  your  nature ;  if  you  compare  these  with  the  injunctions  of 
his  revealed  will,  you  will  perceive  a  wonderful  coincidence  ; 
and  all  your  inquiries,  if  impartially  conducted,  will  result  in  the 
firm  conviction,  that  every  motive  is  in  favor  of  virtue  and  against 
vice ;  that  the  last  is  only  another  name  for  pain,  disgrace  and 
misery  ;  the  former  for  pleasure,  honor  and  happiness.     Never 
imagine  that  you  can  evade  or  violate  with  impunity,  the  laws 
of  your  nature.     God  has  in  all  things  connected  your  duty  with 
your  happiness.    The  relations  which  you  sustain  towards  others, 
involve  numerous  and  important  obligations.     These  result  from 
the  common  principles  and  reciprocal  wants  of  your  nature,  and 
from  the   laws  of  political  society.     Here   opens  the  principal 
field  for  the  display  of  those  virtues,  talents  and  qualifications 
which  benefit  mankind  ;  which  conciliate  their  esteem,  secure 
their  friendship,  and  excite  their  admiration.     Be  cautious  there- 
fore that  you  honorably  discharge  the  obligations  resulting  from 
the  social  state.     Much  of  the  liappiness  of  your  lives  will  de- 
pend on  the  good  will  of  those  around  you.     This  will  be  most 
effectually  secured  by  a  conscientious  discharge  of  your  duties  ; 
in  rendering  exact  justice  to  all  men ;  in  paying  all  due  respect 
to  your  superiors  ;  in  kindness  and  condescension  to  your  infe- 
riors ;  in  civility  and  politeness  to  your  equals ;  in  liberality  to 
the  poor  and  distressed  ;  in  supporting  all  institutions  for  the 
relief  of  human  misery  and  for  the  increase  of  human  happiness. 
Thus  by  acting  in  all  the  relations  of  life  according  to  the  rule 
of  right,  you  will  satisfy  your  own  consciences  ;  you  will  promote 


BACCALAUREATE    ADDRESS.  347 

your  own   respectability  and  usefulness ;  you   will   secure  the 
esteem  of  men,  and  the  friendship  of  God. 

As  it  is  your  lot  to  come  forward  into  life  at  a  most  interest- 
ing period,  let  your  conduct  be  marked  with  the  most  disinter- 
ested love  of  your  country.  Avoid  the  contagion  of  party  spirit- 
Exercise  a  noble  and  independent  liberality  towards  those  who 
differ  from  you  in  sentiment.  Cultivate  peace  with  all  men, 
and  support  the  laws  and  constitution  of  your  country.  I  trust 
and  believe  that  you  go  from  this  college  with  a  deep  sense  of 
the  value  of  civil  and  religious  freedom.  To  behold  you  exert- 
ing your  talents  in  support  of  these,  will  afford  the  highest 
pleasure  to  those  who  have  conducted  your  education. 

The  prompt  obedience  which  you  have  rendered  to  the  au- 
thority of  this  college  ;  the  diligence  with  which  you  have  pur- 
sued your  studies ;  the  civility  and  decency  which  have  char- 
acterised your  deportment ;  have  greatly  contiibuted  to  the  good 
order  and  regular  discipline  of  this  college ;  and  have  set  an 
example,  which  I  hope  will  long  be  remembered  and  followed. 
Though  many  individuals  among  your  predecessors  have  held  a 
high  rank  in  literary  distinction  ;  yet  when  I  consider  the  num- 
ber and  talents  of  the  present  class,  I  must  pronounce  you  the 
lights  of  this  Institution.  Permit  me  to  express  on  this  occasion 
the  high  satisfaction  which  I  experience  in  crowning  you  with 
the  laurels  of  this  college.  May  they  grow  and  flourish  for  ever  ! 
Departing  from  this  institution,  you  carry  with  you  my  most 
ardent  desires  for  your  happiness.  I  now  give  you  my  final 
adieu,  and  recommend  you  to  the  blessing  of  God. 


AN 

ORATION 

DELIVERED      BEFORE     THE 

PROVIDENCE     ASSOCIATION 

OF 

MECHANICS  AND  MANUFACTURERS, 

AT    THEIR 

ANNUAL    ELECTION, 
APRIL  13,  1795. 


At  the  annual  meeting  of  the  Providence  Association  of 
Mechanics  and  Manufacturers,  April,  13,  1795. 

Voted  unanimously,  That  Messrs.  William  Rich- 
mond, Samuel  Thurber,  and  Bennett  Wheeler,  be  and 
they  are  hereby  appointed  a  committee  to  wait  on  the 
Rev.  President  Maxcy,  and  present  him  the  thanks  of 
this  Association,  for  the  very  entertaining  and  suitable 
oration  delivered  before  them  this  day,  and  request  of 
him  a  copy  for  the  press. 

A  true  copy  from  the  journals  : 
Attest,  G.  ALLEN,  Sec'ry. 


To  the  respectable  Association,  at  whose  request 
the  following  oration  is  published,  it  is  inscribed, 

By  their  very 

humble  servant, 

J.  MAXCY. 
Providence,  April  15,  1795. 


AN    ORATION, 


The  progress  of  man  from  barbarous  to  civilized  life,  is  dis- 
tinguished by  no  circumstances  more  important  than  the  inven- 
tion and  improvement  of  useful  arts.  These,  however,  in  the 
present  improved  state  of  society,  have  become  so  common,  and 
their  advantages  so  familiar,  that,  like  the  uninterrupted  succes- 
sion of  divine  favors,  they  are  commonly  passed  by  unnoticed. 
The  recitals  of  battles,  victories  and  triumphs,  which  engross  so 
great  a  part  of  history,  dazzle  the  imagination,  excite  the  pas- 
sions, and  by  perverting  the  judgment,  force  a  tribute  of  ap- 
plause to  those  heroes  whose  actions  dispassionate  reason  de- 
tests. Let  us  for  a  moment  suppress  the  emotions  excited  by 
efforts  of  valor  ;  let  us  look  at  the  great  family  of  men,  and  ask 
them  who  are  their  benefactors.  Are  they  heroes  ?  Are  these 
the  authors  of  all  their  civilization  and  all  their  useful  conve- 
niences in  life  ?  No — they  have  desolated  our  fields,  they  have 
butchered  our  ancestors,  they  have  buried  our  plains  in  blood. 
They  multiplied  the  miseries  of  their  cotemporaries ;  they  left 
to  their  posterity  examples  of  brutal  ferocity  and  insatiable  am- 
bition. But  the  inventors  and  improvers  of  arts  meliorated 
the  condition  of  society  ;  they  converted  the  materials  and  sub- 
jected the  elements  of  nature  to  its  uses  ;  they  established  it  on 
a  permanent  foundation,  and  left  behind  them  laborious  re- 
searches, whose  progressive  improvements  and  beneficent  effects 


352  AN      ORATION. 

will  rejoice  the  hearts  of  all  the  descending  millions  of  Adam. 
Shall  we  be  unmindful  of  these  our  benefactors  ?  No — the  ap- 
pearances of  tiiis  day  forbid  it.  They  evince  a  sense  of  the  im- 
portance of  patronizing  and  promoting  those  arts  which  are  the 
basis  of  civil  society. 

Art,  as  it  stands  opposed  to  nature,  signifies  a  particular  sys- 
tem of  rules  or  directions  devised  by  human  ingenuity  for  the 
attainment  of  some  particular  purpose.  Art  and  science  stand 
in  the  same  relation  to  each  other,  as  practice  and  speculation. 
Arts  may  be  divided  into  three  kinds  ;  liberal,  fine,  and  me- 
chanic. The  first  respects  principally  the  understanding  ;  the 
second,  the  imagination  ;  the  third,  the  hand  and  body.  Hence 
all  arts  are  connected.  As  the  faculty  of  understanding  is  ne- 
cessary to  proficiency  in  all ;  so  they  all  derive  assistance  from 
each  other.  Of  all  arts,  as  they  respect  the  convenience  of  in- 
dividuals, the  wealth  and  respectability  of  nations,  those  termed 
mechanic  are  by  far  the  most  important.  Where  is  a  nation 
that  ever  rose  to  any  considerable  degree  of  eminence  without 
them  ?  In  a  country  where  the  rights  of  citizens  are  ascertained 
and  secure  by  an  equal  administration  of  justice,  the  mechanic 
arts  will  flourish  ;  because  the  laborer  is  sure  of  an  adequate 
compensation.  Injustice  and  tyranny  cannot  blast  the  fruit  of 
his  toil.  The  mechanic  stand  on  a  more  permanent  foundation 
than  the  fine  arts.  The  essence  of  these  is  expression,  their 
end  is  pleasure.  Their  progress  depends  on  delicacy  of  taste, 
which  is  rare,  and  on  the  protection  of  the  opulent,  which  is 
still  more  rare.  Interest  is  a  most  powerful  excitement  to  indus- 
try. Industry  in  mechanic  employment  will  secure  all  the  neces- 
saries and  conveniencies  of  life  ;  but  industry  in  the  fine  arts  is 
not  always  sure  even  of  a  subsistence.  Perfection  in  the  fine 
arts  is  the  certain  forerunner  of  their  decline.  They  are  near- 
est their  ruin  when  they  appear  to  be  at  the  greatest  distance. 
But  as  the  causes  which  gave  birth  to  the  mechanic  arts  must 
continue  the  same,  these  arts  will  continue  as  long  as  society 
exists,  the  chief  sources  of  national  wealth  and  importance. 

Arts  and  manufactures  are  of  great  consequence,  as  they  re- 
spect the  convenience,  accommodation,  and  improvement  of 
life.     Let  us  for  a  moment  revert  to  a  state  of  uncivilization  : — 


AN      ORATION.  353 

Here  we  find  man  a  roving  inhabitant  of  the  wilderness,  distin- 
guished from  the  beasts  by  nothing  but  the  form  of  his  body, 
and  the  celerity  of  inventing  means  of  defence.  In  this  con- 
dition, as  he  is  destitute  of  those  arts  which  furnish  the  neces- 
saries and  conveniences  of  civilized  life  ;  as  his  means  of  pro- 
curing subsistence  are  scanty,  and  the  event  of  his  exertions 
precarious  ;  he  is  under  a  total  incapacity  of  improving  the  pow- 
ers of  his  mind,  and  of  exalting  his  nature  to  the  sublime  enjoy- 
ments of  moral  and  religious  knowledge.  He  knows  neither 
the  cause  nor  design  of  his  existence.  He  perhaps  feels  grati- 
tude to  the  sun  for  lighting  him  to  the  chace,  and  the  moon  for 
guiding  his  returning  steps  to  his  hut.  But  he  knows  not,  he 
worships  not  the  beneficent  Creator,  who  established  the  earth 
on  which  he  treads,  and  spread  out  the  sky  at  which  he  gazes. 
The  splendid  wonders  of  creation  hung  all  round  him  can  nei- 
ther arrest  his  attention,  nor  direct  his  soul  to  the  great  first 
cause.  How  abject  the  condition  of  man  unacquainted  with 
those  arts  which  accommodate  and  embellish  life  !  If  we  go 
back  to  barbarism  we  exchange  the  elegant  mansion  reared  by 
art,  for  the  unsightly  hut  thrown  together  by  necessity  ;  we  ex- 
change the  furniture  affording  so  much  convenience  and  ease 
for  want ;  we  exchange  the  neat  and  brilliant  apparel,  con- 
tributing so  much  to  the  pleasure  and  improvement  of  society, 
for  the  garb  of  the  bear  and  wolf.  Our  minds  fall  from  mild- 
ness to  ferocity,  from  improvement  to  uncivilization.  We  lose 
all  our  splendor,  like  the  star  when  it  darts  from  the  summit  of 
heaven,  and  breaks  on  the  rock  of  the  wilderness.  A  compari- 
son of  the  advantages  and  conveniencies  accruing  to  us  from  arts 
and  manufactures,  with  the  state  of  things  in  those  periods  in 
which  they  were  unknown,  is  the  only  circumstance  which  can  ef- 
fectually convince  us  of  their  value.  If  we  place  ourselves  at  the 
first  dawn  of  improvement,  a  splendid  scene  opens  upon  us.  The 
genius  of  man,  impelled  by  a  restless  thirst  of  happiness,  dis- 
plays its  powers  and  portrays  its  excellence  in  the  invention  and 
improvement  of  arts.  These  mark  the  first  step  of  man  from 
the  savage  state.  These,  by  confining  his  attention,  render  him 
iumane,  and  by  furnishing  the  means  of  acquiring  property, 
45 


354  AN      ORATION.  i 

excite  his  ambition  to  multiply  those  conveniencies  and  facilities 
for  which  the  desire  of  ease  creates  an  unceasing  demand. 

The  great  importance  of  mechanic  arts  will  appear  from  their 
intimate  connexion  with  agriculture.      The  latter  began  in  the 
delightful  garden  of  Eden.     The  manner  in    which   it  was  per- 
formed, and  by  what  kind  of  utensils,  are  unknown.     After  the 
primitive  lapse,  the  stubbornness  and  infertility  of  the  soil,  orig- 
inated instruments  and  machines  of  husbandry.    Without  these, 
the  productions  of  the  earth  could  not  be  obtained.     The  curse 
which  subjected  man  to  laborious  employment  is  in  its  conse- 
quences pregnant  with  the  highest  benevolence.     It  was  the  oc- 
casion of   all  those  arts    which    render    men  industrious,  and 
gradually  exalt  them  to  the  primitive  glory  of  creation.     All  the 
important  advantages  resulting  from  agriculture  are  to  be  refer- 
red to   mechanic  art :    For  how  can  the  earth  be  cultivated  and 
its  productions  reared  without  proper   instruments  ?     Arts  and 
agriculture  are   reciprocally    advantageous.     The    productions 
of  the  latter  furnish  means  for  the  exertions  of  the  former ;  and 
the   exertions  of  the   former  perfect  and   facilitate   the   latter. 
If   we   destroy  mechanic  arts,  we  destroy    agriculture :     and 
yet  if  the  mountains  and  seas  cover  all  their  treasures  ;    if  for- 
eign commerce  be  entirely  neglected,  if  all  the  embellishment 
and  splendor  of  life  cease  ;    yet  agriculture  carried  on  by  the 
assistance  of  mechanic  arts,  will  furnish  an  ample  subsistence 
for  the  inhabitants,  and  a  sufficient   security    against   foreign 
invasion. 

Commerce  in  the  present  advanced  state  of  society,  is  of  the 
highest  importance.  Let  us  for  a  moment  contemplate  the  con- 
nexion subsisting  between  this,  mechanic  arts  and  manufac- 
tures. As  soon  as  men  can  procure  subsistence  they  seek  to 
multiply  conveniencies  and  accommodations.  These  if  they 
cannot  procure  in  their  own  they  will  seek  in  foreign  coun- 
tries. Hence  the  origin  of  commerce.  But  commerce  cannot 
subsist  unless  something  can  be  spared  for  what  is  wanted. 
But  where  are  we  to  look  for  the  surplus  that  can  be  spared  r 
To  the  labors  of  the  mechanic  and  manufacturer.  The  pro- 
ductions of  the  soil,  may  indeed  become  great  articles  of  expor- 
tation, but  how  arc  these  productions  reared?    By  the  labors  of 


AN      ORATION.  355 

the  farmer.  But  these  labors  cannot  be  performed  without  the 
assistance  of  the  mechanic  and  manufacturer.  Without  this, 
neither  the  means  of  navigation,  nor  the  materials  of  commerce, 
can  be  furnished.  The  procurement  of  unvvrought  materials  re- 
quires great  assistance  from  mechanic  labor.  The  exportation 
of  these  may  be  great,  but  not  so  profitable  as  the  exportation 
of  those  on  which  the  artificer  has  bestowed  his  labor.  Labor 
is  the  only  original  source  of  wealth.  Consequently,  it  must 
add  a  real  and  permanent  value  to  those  materials  on  which  it  is 
bestowed.  A  commercial  demand  for  these  must  rouse  the  in- 
dustry, and  increase  the  wealth  of  a  nation.  The  connexion 
between  arts,  manufactures  and  commerce,  with  regard  to  the 
highests  interests  of  society,  is  indissoluble.  The  interest  of  no 
class  of  citizens  is  more  essentially  involved  in  the  promotion  of 
arts  and  manufactures,  than  the  interest  of  merchants.  They 
have  the  greatest  power  of  promoting  them  ;  for  as  they  gene- 
rally possess  large  capitals,  they  can  make  the  most  advantage- 
ous arrangement.  Encomiums  too  great  cannot  be  lavished  on 
commerce.  It  enlarges  the  acquaintance  of  men  ;  unites  dis- 
tant nations  in  affection  ;  promotes  a  spirit  of  peace,  and  gradu- 
ally cements  the  whole  world  into  one  family.  It  increases 
beyond  every  thing  else  the  wealth  and  power  of  nations.  But 
we  ought  to  recollect  that  commerce  cannot  exist  without  arts 
and  manufactures  ;  though  these  can  exist,  and  in  great  perfec- 
tion, without  commerce. 

The  importance  and  usefulness  of  arts  and  manufactures 
will  appear,  if  we  consider  them  with  respect  to  war.  Men 
have  naturally  an  aversion  to  labor.  Their  propensity  to  ease 
renders  them  feeble,  and  disarms  them  of  resolution.  Labor 
furnishes  the  body  with  strength  and  the  mind  with  valor.  The 
great  advantage,  therefore,  of  arts  and  manufactures  as  to  war, 
is,  that  they  supply  a  nation  with  a  permanent  fund  of  strength 
and  activity  to  be  employed  in  its  defence.  Laboring  people 
are  the  security  of  a  free  nation.  Those  who  live  in  idleness 
and  effeminacy  are  not  easily  brought  to  laborious  exertion. 
They  must  of  consequence  fall  a  prey  to  the  first  invader. 

If  arts  and  manufactures  are  of  such  importance  to  society, 
they  surely  deserve  the  highest  encouragement.     This,  however, 


356  AN    ORATION. 

ought  not  to  be  given  by  pecuniary  bounties,  as  has  been  fre- 
quently done.  This,  tliough  it  may  increase  the  wealth  of  cer- 
tain individuals,  yet  it  will  not  increase  the  wealth  of  a  nation. 
A  nation  will  consume  the  production  of  any  art  or  manufac- 
ture so  long  as  it  is  necessary  to  encourage  them  by  bounties. 
If  the  productions  of  that  labor,  which  is  expended  in  any  par- 
ticular art  or  manufacture,  do  not  return  to  the  laborer  a  suffi- 
cient compensation,  then  surely  it  would  be  great  impolicy  in  a 
nation  to  make  up  the  deficiency  by  bounties ;  because,  in  this 
case  she  would  tax  herself,  and  diminish  her  capital.  That  art 
or  manufacture  which  cannot  support  itself  had  better  be  neg- 
lected. 

To  promote  agriculture  is  to  promote  manufactures  and  the 
mechanic  arts.  For  the  greater  the  perfection  to  which  agri- 
culture is  carried,  the  more  fertile  will  be  the  soil,  and  the  more 
plentiful  its  productions  ; — of  consequence,  a  smaller  number  of 
laborers  can  furnish  subsistence  for  the  community.  Ample 
means  of  subsistence  will  enable  a  greater  portion  of  the  inhabi- 
tants to  devote  themselves  to  mechanic  employment.  When 
this  is  the  case,  all  the  divisions  necessary  to  expedite  and  per- 
fect labor  can  be  made. 

Arts  and  manufactures  may  also  be  greatly  promoted  by  pro- 
hibiting or  restraining  the  importation  of  such  articles  and  ma- 
terials as  can  be  produced  and  furnished  in  our  own  country. 
Such  a  procedure,  by  checking  the  supply  necessary  for  the  do- 
mestic demand,  would  be  a  powerful  excitement  to  domestic  in- 
dustry. The  price  of  manufactures  would  be  enhanced. — This 
circumstance  would  arouse  a  spirit  of  emulation  ;  which,  by  fur- 
nishing a  plentiful  supply  to  the  public  demand,  would  reduce 
the  price  to  a  proper  medium.  The  productive  powers  of  la- 
bor would  be  increased,  and  the  national  wealth  augmented. 

From  the  great  increase  of  labor  caused  by  prohibitions  and 
restrictions  on  importation,  would  arise  a  great  surplus  for  ex- 
portation. Encouragement  given  to  this  exportation  would  not 
only  support  but  augment  those  productive  powers  of  labor,  to 
which  the  national  demand  first  gave  birth.  But  how  shall  this 
encouragement  be  given  ?  If  by  bounties,  the  consequence  will 
be,  that  a  part  of  the  national  wealth  will  be  turned  into  a  chan- 


AN    ORATION.  357 

nel  different  from  that  in  which  it  was  before.  But  will  the  na- 
tion gain  by  this  ?  Probably  she  will  not ;  because  it  is  extreme- 
ly uncertain  whether  the  increase  of  labor  caused  by  the  boun- 
ties bestowed,  will  reimburse  the  national  treasury  and  return  a 
sufficient  compensation  to  the  laborer.  Possibly,  in  some  in- 
stances, a  temporary  diversion  of  a  part  of  the  general  labor  of 
the  community,  to  some  particular  manufacture,  may  be  success- 
fully effected  ;  but  if  this  diversion  of  labor  cannot  be  continu- 
ed without  bounties,  it  had  better  be  neglected  ;  because  the  ex- 
ertions of  the  laborer,  in  this  case,  do  not  afford  him  adequate 
compensation.  Commercial  treaties,  in  which  the  merchants 
and  manufacturers  of  our  own  country  have  particular  privileges 
granted  for  the  disposal  of  our  own  productions  in  foreign  coun- 
tries, are,  without  doubt  for  the  encouragement  of  exportation, 
methods  which  the  soundest  policy  would  dictate  and  approve. 
Because  the  particular  privileges  granted  our  own  merchants, 
would,  by  giving  them  a  kind  of  monopoly,  give  their  goods  a 
more  rapid  sale  and  an  enhanced  price. 

The  preceding  observations  evince  the  vast  importance  of 
arts  and  manufactures,  with  respect  to  civilization,  opulence 
and  power.  Had  any  person  but  a  few  centuries  ago  prophe- 
sied the  amazing  accession  of  wealth  and  splendor,  since  gained 
to  the  states  of  Europe  by  the  support  which  manufactures' 
have  given  to  commerce,  he  would  have  been  deemed  a  vision- 
ary enthusiast.  To  what  a  degree  of  power  and  wealth  since 
the  reign  of  Elizabeth,  has  England  arisen  ?  Though  her  com- 
merce before  was  by  no  means  inconsiderable,  yet  at  this  period 
it  began  particularly  to  flourish. — The  Dutch,  by  becoming  a 
commercial,  had  become  an  opulent  and  powerful  people.  Their 
example  excited  a  spirit  of  emulation  among  the  English  and  in- 
duced them  to  follow  their  steps.  The  success  of  these  twa 
powers  roused  a  spirit  of  industry ;  originated  and  improved 
arts  and  manufactures.  These  in  their  turn  augmented  com- 
merce, and  consequently  that  wealth  and  naval  power,  which 
have  effected  the  establishment  of  colonies  in  almost  all  parts  of 
the  known  world.  The  Phoenicians  rose  to  great  eminence  by 
commerce.  Arts  and  manufactures  furnishing  the  materials  of 
their  trade,  made  them  masters  of  the  sea.     When  we  behold 


353  AN    ORATION. 

them  covering  the  ocean  with  their  fleets,  pursuing  hazardous 
voyages  to  unknown  countries,  opening  new  sources  of  wealth 
and  power,  forming  friendly  intercourse  with  remote  nations, 
establishing  new  colonics  in  Africa  and  Europe-;  we  are  apt 
inconsiderately  to  lavish  all  our  praises  on  commerce ;  not  re- 
flecting that  commerce  cannot  exist  without  mechanic  arts  and 
manufactures.  Carthage  founded  by  the  Phoenicians  and  inher- 
iting their  si)irit,  rose  to  such  amazing  opulence  and  power,  that 
she  conld  dispute  with  Rome,  the  empire  of  the  world.  At  the 
commencement  of  the  third  punic  war,  Carthage  had  seven  hun- 
dred thousand  inhabitants,  and  in  Africa  three  hundred  cities 
in  her  dependence.  The  original  source  of  her  immense 
wealth,  of  her  numerous  population  and  almost  invincible  pow- 
er, was  labor.  After  the  conquest  of  Tyre  by  Alexander  the 
great,  the  seat  of  commerce  and  consequently  of  arts  and 
manufactures  was  removed  to  Alexandria  in  Egypt.  Here  com- 
merce, patronized  by  the  Ptolemies,  was  carried  to  a  degree  of 
improvement  unknown  in  Tyre  and  Carthage.  Ptolemy  Phila- 
delphus  extended  the  bounds  of  his  kingdom  over  such  vast 
countries  and  beyond  the  sea,  that  he  possessed  in  his  dominions 
four  thousand  cities.  His  fleets  shaded  the  ocean.  Whence 
all  this  astonishing  greatness,  wealth,  and  power  ?  From  arts 
and  manufactures.  Commerce,  it  is  true,  is  the  immediate  but 
not  the  original  and  most  important  source.  Though  we  are 
dazzled  with  the  beauty  and  magnificence  of  the  superstructure, 
let  us  not  forget  that  the  foundation,  though  usually  kept  out  of 
sight,  is  the  most  important  part.  Should  we  at  once  deprive 
ourselves  of  all  the  advantages  derived  from  the  useful  arts, 
life  would  scarcely  be  tolerable.  The  change  would  inevitably 
be  fatal  to  a  great  part  of  the  community. 

Mechanic  employment  is  the  first  and  most  important  advance 
towards  civilization.  What  particularly  distinguished  the  abo- 
rigines of  South  America  from  the  savage  state  was  the  build- 
ing of  regular  cities.  At  the  era  of  the  Spanish  invasion  the 
Mexicans  and  Peruvians  had  made  great  advances  in  civil  so- 
ciety and  government ;  because  they  had  made  great  improve- 
ments in  useful  arts.  The  amazing  populousness  of  Mexico 
and   Peru,  proves  invincibly,   that  arts  were  carried  to  great 


AN    ORATION.  359 

perfection,  Montezuma  could  bring  as  many  fighting  men  into 
the  field  as  there  are  inhabitants  in  the  United  States.  How 
different  was  the  state  of  North-America  ?  Not  a  trait  of  regu- 
lar art  was  to  be  seen.  The  country  though  fertile,  was  thinly 
peopled.  This  vast  continent  exhibited  a  melancholy  spectacle 
of  the  unhappy,  degraded  state  of  man,  while  destitute  of  use- 
ful arts.  Similar  doubtless  must  have  been  the  situation  of  all 
the  nations  of  the  earth.  How  is  that  surprising  change  effect- 
ed, which  exalts  man  above  the  savage  state,  and  raises  his  na- 
ture to  the  highest  degree  of  refinement  and  glory  ?  A  few 
unite  in  society  for  mutual  assistance.  Change  of  condition 
produces  change  of  inclination.  Invention  roused  by  necessity, 
operates  in  researches  after  more  expeditious  means  of  procur- 
ing the  subsistence  and  multiplying  the  conveniences  of  life. 
The  conical  hut  is  now  too  contracted.  The  square  one  suc- 
ceeds. Here  is  the  origin  of  architecture,  that  art  wliich  con- 
tributes so  much  to  the  ease  of  life  ;  that  art,  whose  majestic 
monuments  have  astonished  the  world.  Architecture  began  to 
improve  soon  after  agriculture.  The  vicissitudes  of  seasons,  the 
inclemency  of  weather,  and  the  violence  of  tempests,  roused 
the  genius  of  man  into  activity,  for  the  procurement  of  shelter. 
Architecture  like  all  other  arts  rose  by  degrees  to  perfection. 
The  first  city  mentioned  in  history  is  that  built  by  Cain  after  he 
was  cursed  for  the  murder  of  his  brother.  This  art  first  appear- 
ed in  Asia,  where  the  first  Adam  was  formed,  and  where  the  sec- 
ond, the  son  of  a  carpenter,  was  born.  It  was  carried  to  a  sur- 
prising degree  of  vastness  by  the  Egyptians,  Assyrians  and  Per- 
sians. To  the  Greeks,  from  whom  we  are  to  expect  every  thing 
excellent  in  genius  and  taste,  we  must  look  for  the  perfection  of 
this  art.  They  improved  it  to  the  highest  degree  of  elegance, 
ornament  and  beautiful  proportion.  From  them  the  Romans  re- 
ceived their  architecture,  and  gave  it  such  a  high  degree  of  mag- 
nificence, that  their  models  remain  unequalled  by  anything  of 
the  kind,  to  be  found  in  modern  times. 

In  whatever  respect  we  view  man  in  the  progress  of  society, 
we  shall  find  his  condition  meliorated  in  proportion  to  the  im- 
provement of  useful  arts. 

Time  forbids  me  to  enlarge  on  their  origin,  progress  and 


360 


AN    ORATION. 


improvement.  I  therefore,  beg  the  liberty  to  add  a  few  words 
to  the  respectable  Association,  which  I  liave  now  the  honor  to 
address.  You  gentlemen,  have  the  satisfaction  to  reflect,  that 
the  employments  you  pursue,  are  the  chief  sources  of  conve- 
nience, opulence  and  power.  Your  exertions  not  only  promote 
your  own  but  the  interests  of  society.  Because  mechanic  labor 
always  increases  the  value  of  the  materials  on  which  it  is  bestow- 
ed. Your  arts  originated  in  the  necessities  of  men.  In  pro- 
portion as  they  relieve  these,  they  contribute  to  the  perfection 
of  the  social  state.  They  tend  immediately  to  exalt  man  from 
the  rude  simplicity  of  barbarous  life,  to  the  refined  elegance  of 
polished  society.  Unanimity  in  your  exertions  will  expedite  the 
career  of  improvement  in  arts  and  manufactures.  It  will  fa- 
cilitate the  acquirement  of  property,  display  new  scenes,  and 
afford  more  powerful  excitements  to  industry  and  genius. 
Though  your  occupations  are  less  splendid,  they  are  not  less 
useful  than  those  of  the  philosopher.  Without  your  assistance, 
he  can  neither  explain  the  phenomena  of  nature,  nor  bring  down 
the  frame  of  heaven  and  place  it  before  our  eyes.  The  princi- 
ples on  which  your  Association  is  founded,  appear  calculated  to 
produce  very  salutary  effects.  The  care  you  have  taken  to 
make  provision  for  the  relief  of  the  unfortunate  and  distressed ; 
to  accommodate  difficulties  by  amicable  adjustments ;  to  prevent 
the  expense  of  time  and  property  in  legal  contention ;  to  exter- 
minate vice  and  suppress  licentiousness;  these  things,  reflect 
honor  on  the  cause  of  benevolence  and  justice.  Your  employ- 
ments pursued  with  invincible  perseverance,  will  infallibly  secure 
prosperity.  The  constitution  and  condition  of  man,  indicate 
his  original  destination  to  labor  and  activity  God  has  not  of- 
fered wealth  and  happiness  to  his  acceptance,  but  to  his  acquire- 
ment. In  this  world  he  must  not  expect  something  for  nothing. 
To  be  industrious  in  some  useful  employment,  is  to  act  in 
conformity  to  the  great  harmonious  scheme  struck  out  to  us  by 
the  benevolent  author  of  our  existence.  How  honorable  then, 
is  that  occupation,  which  brings  our  exertions  into  a  coincidence 
with  his  designs !  The  subjection  of  man  to  toil,  will  in  its  ulti- 
mate effects,  develop  all  the  noble  powers  of  his  soul,  and  exalt 
society  to  the  summit  of  human  glory.     It  will  rouse  the  efforts 


AN    ORATION.  361 

of  genius,  and  turn  them  into  a  train  of  exertions,  whose  effects 
will  cast  a  new  form  over  the  face  of  the  whole  world.  The 
numerous  embarrassments  which  subject  man  to  difficulty,  the 
great  obstacles  which  impede  his  career  in  the  vast  race  of  ex- 
istence, are  to  be  removed  by  the  hand  of  industry  and  art. 
Lnprovement  in  the  useful  arts,  has  paved  the  way  to  those 
improvements  in  science,  which  have  conferred  so  much  happi- 
ness on  society,  and  shed  so  much  lustre  on  the  human  mind. 
The  advantages  resulting  from  mechanic  employment,  have  en- 
abled men  to  devote  to  the  cultivation  of  literature  that  portion 
of  time  which  their  former  necessities  compelled  them  to  spend 
in  the  procurement  of  subsistence.  Let  none  therefore,  howev- 
er extensive  their  acquirements,  however  exalted  or  splendid 
their  situation,  despise  the  arts  of  industry  and  peace.  Consider, 
gentlemen,  that  your  several  occupations  regularly  pursued, 
exhibit  imitations  of  that  admirable  order  and  harmonious  ad- 
justment so  conspicuous  in  the  great  system  of  creation.  What 
wonderful  art  appears  in  the  earth  with  all  its  appendages,  under 
our  feet,  and  in  the  heavens  with  all  their  vast  machinery  of 
worlds  over  our  heads !  Deity  has  given  you  an  example.  Fol- 
low it  and  be  happy.  Retrospection  on  lives,  devoted  to  useful, 
industrious  occupation,  will  afford  the  most  pleasing  and  perma- 
nent satisfaction.  May  you  persevere  in  your  various  employ- 
ments, living  peaceably  and  honestly  with  all  men.  A  con- 
sciousness of  having  done  your  duty  in  the  business  you  have 
pursued  will,  by  cheering  you  in  the  hour  of  adversity,  brighten 
up  the  prospects  of  futurity,  and  bear  forward  your  hopes  to 
that  delightful  kingdom  where  the  blessed  shall  forever  cease 
from  labor. 


46 


AN 

ORATION 

DELIVERED 

IN  THE  BAPTIST  MEETING  HOUSE 

IN    PROVIDENCE, 
JULY  4  th,   1795, 

AT    THE    CELEBRATION    OF    THE    NINETEENTH    ANNIVERSARY    OF 

AMERICAN     INDEPENDENCE. 


TO    THE 

WORTHY     INHABITANTS 

OF    THE    TOWN    OF 

PROVIDENCE, 
THE     FOLLOWING     ORATION 

IS    MOST    RESPECTFULLY    INSCRIBED, 
BY    THEIR    SINCERE    FRIEND, 

AND    VERY    HUMBLE    SERVANT, 

J.  MAXCY. 


AN    ORATION. 


The  citizens  of  America  celebrate  that  day  which  gave  birth 
to  their  hberties.     The  recollection  of  this  event,  replete  with 
consequences  so  beneficial  to  mankind,  swells  every  heart  with 
joy,  and  fills  every  tongue  with  praise.     We  celebrate  not  the 
sanguinary  exploits  of  a  tyrant  to  subjugate  and  enslave  millions 
of  his  fellow-creatures  ;    we  celebrate  neither  the  birth  nor  the 
coronation  of  that  phantom  styled  a  king  ; — but  the  resurrection 
of  liberty,  the  emancipation  of  mankind,  the  regeneration  of  the 
world.     These  are  the  sources  of  our  joy,  these  the  causes  of 
our  triumph.     We  pay  no  homage  at  the  tomb  of  kings,  to 
sublime  our  feelings — we  trace  no  line  of  illustrious  ancestors, 
to  support  our  dignity — we  recur  to  no  usages  sanctioned  by  the 
authority  of  the  great  to  protect  our  rejoicings  ; — no,  we  love 
liberty,  we  glory  in  the  rights  of  men,  we  glory  in  independence. 
On  whatever  part  of  God's  creation  a  human  form   pines  under 
chains,  there  Americans  drop  their  tears. 

A  dark  cloud  once  shaded  this  beautiful  quarter  of  the  globe 
Consternation  for  a  while  agitated  the  hearts  of  the  inhabitants. 
War  desolated  our  fields,  and  buried  our  vales  in  blood.  But 
the  day-spring  from  on  high  soon  opened  upon  us  its  glittering 
portals.  The  Angel  of  Liberty  descending,  dropped  on  Wash- 
ington's brow  the  wreath  of  victory,  and  stamped  on  American 
freedom  the  seal  of  omnipotence.     The  darkness  is  past,  and  the 


368  AN      ORATION. 

true  light  now  shines,  to  cnhvcn  and  rejoice  mankind.  We  tread 
a  new  earth,  in  which  dwelleth  righteousness ;  and  view  a  new 
heaven,  flaming  with  inextinguishable  stars.  Our  feet  will  no 
more  descend  into  the  vale  of  oppressions.  Our  shoulders  will 
no  more  bend  under  the  weight  of  a  foreign  domination,  as  cruel 
as  it  was  unjust.  Well  may  we  rejoice  at  the  return  of  this  glo- 
rious anniversary  ;  a  day  dear  to  every  American — a  day  to  be 
had  in  everlasting  remembrance — a  day  whose  light  circulates  joy 
through  the  hearts  of  all  republicans,  and  terror  through  the 
hearts  of  all  tyrants. 

Liberty  is  the  birthright  of  man.  It  is  coeval  with  his  exist- 
ence. It  is  a  privilege  wrought  into  his  constitution,  accommo- 
dated to  his  situation,  and  proclaimed  his  own  by  the  concurrent 
voice  of  nature  and  reason.  Who  shall  rob  man  of  this  privi- 
lege ?  It  was  given  him  by  the  Almighty.  Man,  though  made 
free,  was  made  to  be  governed  by  laws.  These  however  cannot 
be  obligatory,  unless  founded  in  reason  and  justice.  Liberty 
consists  not  in  exemption  from  the  control  of  laws,  but  in  act- 
ing according  to  laws  ;  laws  just  and  equal,  established  by  the 
unanimous  consent  of  the  community. 

While  uncivilized  man  roams  through  the  wilderness,  he  en- 
joys the  liberty  of  nature.  His  bed  is  the  earth,  his  canopy  the 
sky.  Uncontrolled  by  the  force  of  human  institutions,  and  un- 
acquainted with  those  delicate  obligations  which  render  men 
slaves  in  the  social  state,  he  acknowledges  no  power  but  that  of 
his  own  arm,  and  submits  to  no  decision  but  that  of  his  own 
will.  But  no  sooner  does  the  necessity  of  mutual  relief  and  pro- 
tection involve  him  in  the  relations  of  civil  society,  than  his 
liberty  assumes  a  new  form  ;  better  accommodated  to  his  ca- 
pacity, because  more  limited  ;  more  useful,  because  subjected  to 
the  laws  of  order.  This  new  situation  of  man  originates  a  mul- 
tiplicity of  rights,  obligations  and  duties.  To  secure  him  in  the 
peaceful  and  inviolate  enjoyment  of  the  first,  to  stimulate  and 
compel  him  to  the  punctual  and  invariable  performance  of  the 
last,  these  are  the  highest  objects  of  civil  government.  That 
system  of  administration  under  whose  operation  these  objects 
are  most  expeditiously  obtained,  and  most  permanently  secured 
must  be  deemed  the  most  perfect.     The   more  eftectually    the 


AN      ORATION.  3G9 

persons  of  men  are  guarded  from  injury,    and  their  property 
from  unjust  spoliation,  the  less  will  they  be  liable  to  contention, 
more  happy  at  home,  more  happy  abroad  ;    more  humane,  just 
and  benevolent ;  more  industrious,  wealthy,  virtuous  and    en- 
lightened.    What    then  must  be  our  opinion  of  that  system  of 
politics  adopted  and  pursued   by   the  founders  of  all  despotic 
monarchies  ?  What  incomparable  lessons  of  wisdom  would  they 
inculcate  upon  us  ?  They  teach  us,  by  their  doctrine  and  prac- 
tice, that  millions  are  created  for  the  use  and  pleasure  of  an  in- 
dividual,  who  is  amenable  to  no  human  tribunal ;     who   can 
infringe  the  rights,  dispose  of  the  property  and  destroy  the  lives 
of  his  subjects.     Sentiments  these,  which  sap  the  foundation  of 
that  great  political  maxim,  that  the  safety  and  happiness  of  the 
community  are    the  highest  ends  of  civil    government.     Had 
mankind  known,  that  there  was  but  one  being  in  the   universe 
of  sufficient  wisdom  and  goodness  to  be  invested  with  unlimited 
power,  they  never  would  have  submitted  to  dominion  founded 
in  usurpation,  supported  by  cruelty,  and  administered  by  injus- 
tice.    The  first  object  of  men  in  the  career   of  ambition,  is  to 
render  themselves  independent ;    the  second  to  subject  and  op- 
press others.     Monarchical  governments,  however  limited,  have 
never  secured  to  the  people  the  enjoyment  of  their  rights.     A 
crown,  it  has  been  said,  is  too  splendid  a  price  to  be  conferred 
on  merit.     If  so,  surely  it  is  too  splendid  a  price  to  glitter  on 
the  head  of  arrogance,  or  hereditary  folly.     The  ambition  of 
kings  has  never  known  any  limits.     Dazzled  by  the  splendor  of 
crowns,  and  infatuated  by   the  possession  of  supreme  power  ; 
flattered  on  every  side  by  the   servile   compliance   of  courtiers, 
and  deluded  into  a  belief  that  the  determinations  of  their  own 
wills  ought  to  be  inviolable  laws  of  conduct  for  their  subjects, 
they  have  fancied  themselves  the  vicegerents  of  God,  born  and 
designed  for  no  end  but  the  exercise  of  unbounded  authority. 
Rapacious  of  wealth,  and  ambitious  of  power,  they  have  never 
failed  to  encroach  on  those  intermediate  authorities  constituted 
by  the  people,  and  designed  by  them  as  an  impregnable  barrier 
against  regal  invasion. 

-    Aristocratical  governments,  though  they  may  be  more  favor- 
able than  monarchical  to  the  peace  and  security  of  the  people, 
47 


370  AN    ORATION. 

yet  they  do  not  secure  those  important  objects  which  ought  ever 
to  be  kept  in  view  in  all  systems  of  civil  policy.  When  the  su- 
preme power  is  vested  in  a  number,  the  chance  for  wisdom, 
virtue,  and  imi)artial  administration  of  justice,  is  greater  than 
when  the  supreme  power  is  vested  in  an  individual.  This  may 
be  expected  to  be  the  case,  when  the  members  succeed  to  their 
places  by  some  possessions,  qualifications  or  inheritance.  But 
the  advantages  accruing  to  government  from  that  wisdom  and 
experience  which  are  to  be  expected  in  a  permanent  council, 
will  be  counterbalanced  by  the  evils  of  dissension  unavoidable 
among  men  invested  with  equal  power  ;  men  whose  privileges 
will  render  them  oppressive,  and  whose  ambition,  unawed  by  a 
superior,  will  hurry  on  their  passions  to  the  most  desperate  ex- 
tremes. Deplorable  indeed  must  be  the  situation  of  a  people, 
whose  rights  are  perpetually  exposed  to  the  capricious  insolence 
of  combined  aristocratical  power.  Prudence  would  dictate  the 
suflerance  of  one,  rather  than  a  thousand  tyrants  ;  but  reason 
and  common  sense  forbid  the  sufferance  of  any. 

If  we  would  secure  the  interest  and  tranquility  of  a  commu- 
nity, we  must  have  recourse  to  some  form  of  government,  where 
the  supreme  power  is  collected,  lodged  and  preserved  by  the 
voluntary  choice  of  the  people.  When  this  is  the  case,  civil 
liberty,  secure  from  the  grasp  of  a  despotic  tyrant,  and  the  am- 
bitious pretensions  of  a  haughty  nobility,  will  exist  in  the  great- 
est perfection,  and  diffuse  its  salutary  influence  through  the 
whole  circle  of  society.  Man,  in  a  state  of  improvement,  sub- 
jected to  the  regulations  of  political  administration,  must  reHn- 
quish  so  much  of  his  natural  liberty  as  is  inconsistent  with  the 
good  of  the  community.  He  must  not  consult  and  gratify  pri- 
vate inclination  at  the  expense  of  the  public.  He  must  not  in- 
dulge a  haughty  spirit  of  self-direction  and  independency,  but 
cheerfully  submit  to  the  control  of  just  and  equal  laws.  In  do- 
ing this,  he  secures  and  enjoys  the  only  liberty  desirable  in  any 
state  but  that  of  solitude.  Did  all  the  members  of  society  in- 
dulge their  own  dispositions,  aim  at  their  own  objects,  and  grat- 
ify their  own  passions,  without  any  regard  to  the  consistency  of 
their  conduct  with  the  general  interest,  they  would  be  involved 
in  so  many  difficulties,  from  a  mutual  interference  of  private 


AN    ORATIOx\.  371 

pursuits,  that  they  would  enjoy  but  a  small  share  of  that  liberty 
and  happiness  whicii  are  secured  by  submission   to  good  gov- 
ernment.    The  condition  of  men,  their  connexions  and  depen- 
dencies in  civil  society,   are   such,   that  all  laws  ought  to   be 
deemed  salutary  and  just,  which  restrain  the  will  and  curtail  the 
liberty  of  each  individual,  whenever  the  indulgence  of  that  will 
and  the  enjoyment  of  that  liberty,  would  contravene  the  opera- 
tion of  those  means  instituted  for  the  security  of  public  happi- 
ness.    Union  of  men  in  society,   of  necessity  diminishes  their 
natural  liberty.     But  each  one  ought  to  consider,  that  he  gains 
vastly  more  by  the  diminution  of  other  men's  liberty,  than  he 
loses  by  the  diminution  of  his  own.  —  In  every  species  of  civil 
government,  there  exists  a  supreme  power,  from  which  there  is 
no  appeal.     The  rights  of  the  people  will  be  most  effectually 
secured,  where  this  power  is  deposited  and  restricted  in  such  a 
manner,  as  to  afford  no  prospect  of  success  to  ambitious,  design- 
ing men.     This  end  is  obtained  with  greater  ease  and  certainty 
in  a  republic  than  in  any  other  government.     The  first  principle 
of  genuine  republicanism  is,  that  all  men,  as  to  rights,  are  equal. 
From  this  plain  undeniable  position  it  follows,  that  all  power 
not  originating  in  the  consent  of  the  people  ;  all  power  not  ex- 
ercised  according   to  their  direction,  and  subjected  to  their 
control,  is  usurpation,  injustice  and  tyranny.     If  an  enlightened 
nation  cannot  enjoy  happiness  under  a  government  formed  and 
administered  by  her  own  consent,  she  never  can  under  any.     If 
under  a  monarchy  men  are  liable  to  oppression,  exaction,  and 
military  domination  ;  if  they  are  liable  at  all  times  to  be  involved 
in  unnecessary  wars,  to  gratify  the  caprice  of  the  reigning  prince, 
or  a  favorite  minister ;  if  they  are  constantly  liable  to  insecurity 
of  their  persons  and  property,  through  the  instability  or  deficien- 
cy of  salutary  regulations  ;  if  under  an  aristocracy  men  are  lia- 
ble to  sufter  the  pernicious  effects  of  combined  ambition,  or  the 
horrors  of  dissension,  among  the  rulers  clothed  with  equal  au- 
thority ;  if  men  are  liable  to  these  things,  it  is  because  they  are 
deprived  of  their  rights  by  privileged  orders,  and  subjected  to 
the  control  of  laws  enacted  and  enforced  without  their  consent. 
All  the  inconveniences  resulting  from  arbitrary  power  lodged  in 
the  hands  of  an  individual,  or  of  a  number,  are  obviated  by  the 


372  AN      ORATION. 

first  principle  of  free  government.     If  all  men  arc  born  equal, 
surely  all  have  an  eqiial  right  to  a  voice  in  the  enaction  of  laws  ; 
all  have  an  equal  right  to  suffrage  in  the  election  of  men  into 
places  of  power  and  trust.     Possessed  of  these  rights,  the  people 
can  always  manifest  their  will,  and  establish  regulations  accom- 
modated to  their  situation.     Their  exigencies  can  always  be 
known,  and  always  relieved.     But  in  governments  where  the 
administration  of  public  affairs  rests  in  an  individual,  or  a  few ; 
where  offices  are  disposed  of  by  caprice,  or  sold  to  the  highest 
bidder;  where  the  right  to  govern  is  claimed  by  hereditary  suc- 
cession, and  descends  to  folly  as  often  as  to  wisdom ;  where 
these  things  occur,  what  can  be  expected  but  ignorance  in  the 
rulers,  with  respect  to  the  real  condition  of  the  community  ? 
What  can  be  expected  but  servility  and   fear  in  the  people, 
haughtiness  and  audacity  in  the  magistrates  ?  What  can  be  ex- 
pected but  the  desolating  pestilence  of  exorbitant  avarice  and 
unbounded  ambition  ?  That  spirit  of  wisdom  and  benevolence 
so  conspicuous  in  the  constitution  of  the  United   States,  levels 
all  the  pompous  distinctions  of  rank,  opens  the  way  of  honor 
and  promotion  to  all  who  are  worthy,  and  affords  ample  security 
to  the  persons  and  property  of  the  whole  community.     The 
circumstances  attending  the  settlement  and  growth  of  this  coun- 
try, till  its  dismemberment  from  the  government  of  Great  Britain, 
tended  directly  to  pave  the  way  to  liberty  and  independence. 
The  facility  with  which  landed  property  was  acquired,  and  the 
certain  enjoyment  of  the  productions  of  their  industry,  inspired 
the  inhabitants  with  disgust  for  a  state  of  dependency,  and  love 
for  a  state  of  freedom.     The  manner  in  which  they  were  train- 
ed up  from  youth  to  manhood,  taught  them  their  rights.     No 
usurping  tyrant  here  fixed  the  standard  of  despotism,  and  awed 
them  into  a  state  of  vassalage.     No  haughty  nobility  engrossed 
the  soil,  and  reduced  the  people  to  the  necessity  of  starving,  or 
submitting  to  the  drudgery  of  slaves.     Each  man  was  his  own 
master,  walked  on  his  own  ground,  reaped  the  fruit  of  his  own 
toil.     Could  it  be  expected  that  such  men  would  peaceably 
cringe  under  the  lash  of  a  tyrant  ?    Could  it  be   expected  that 
such  men  would  suffer  their  rights  to  be  infringed  by  privileged 
orders,  or  the  produce  of  their  industry  to  be  decimated  by  ec- 


AN    ORATION,  373 

clesiastical  oppression  ?  Was  the  parliament  of  Great  Britain  so 
ignorant  of  the  state  of  this  country,  as  to  imagine  that  the  peo- 
ple, whose  daily  experience  taught  them  their  liberties,  would 
sit  still  till  they  were  bound  in  chains  ?  By  what  authority  could 
the  British  government  impose  laws  on  us  without  our  consent, 
or  tax  us  without  allowing  us  the  right  of  representation  I  With 
what  success  their  arbitrary  designs  were  crowned,  let  the  late 
revolution  declare.  Let  this  joyful  anniversary  of  our  indepen- 
dence announce  it  to  remotest  ages,  and  stand  an  eternal  mon- 
ument of  the  escape  of  liberty  from  the  harpy  fangs  of  despo- 
tism. 

The  political  situation  of  our  country,  resulting  from  the 
admirable  constitution  and  administration  of  our  government, 
puts  us  into  possession  of  many  blessings,  and  opens  upon  us 
many  prospects,  not  enjoyed  by  any  other  nation  under  heavcH, 
No  favored  orders  can  here  claim  the  exclusive  right  of  legisla- 
tion. All  stand  on  the  same  level,  enjoy  the  same  freedom,  and 
submit  to  the  same  laws.  Places  of  honor,  profit  and  trust,  are 
equally  open  to  all  our  citizens.  No  particular  set  of  men  is 
here  supported  in  idleness  and  extavagance,  at  the  expense  of 
the  community.  No  unnecessary  taxes  are  imposed  on  the 
people,  nor  is  it  probable  there  will  be,  because  they  affect  the 
legislators  as  much  as  the  citizens.  Property  cannot  be  more 
effectually  secured  than  it  is  in  the  United  States ;  for  no  man 
here  can  be  deprived  of  it  but  by  the  operation  of  laws  estab- 
lished by  the  whole  community.  The  lives  and  fortunes  of  all 
the  Americans  are  on  board  one  vessel ;  it  is  therefore  the  duty, 
interest  and  happiness  of  all  to  take  care  of  it.  The  present 
situation  of  our  country  is  peculiarly  favorable  to  the  cultivation 
of  genius.  Great  capacity  and  extensive  acquirements  are  in- 
dispensably necessary  to  qualify  men  to  manage  with  success  the 
political  concerns,  and  to  discharge  with  reputation  the  impor- 
tant duties  annexed  to  the  governmental  departments  of  these 
States.  Important  objects  are  exposed  to  the  attainment  of  all ; 
— objects  calculated  to  arrest  the  attention  and  fire  the  ambition 
of  all  who  are  disposed  to  render  themselves  meritorious  of 
public  esteem.  That  political  equality  and  general  information 
which  prevail  under  our  government,  bring  forth  genius  from 


374 


AN    ORATION. 


every  class  of  citizens.  This  ciicunislance  renders  it  probable, 
that  happiness  will  here  be  enjoyed  in  a  greater  degree,  and  in 
longer  duration,  than  it  has  been  under  any  government  since 
the  institution  of  civil  society. 

The  freedom  of  the  press,  so  essential  to  the  preservation  of 
liberty,  is  here  enjoyed  in  its  greatest  latitude.  The  conduct  of 
every  citizen  invested  with  authority,  all  occurrences  foreign 
and  domestic,  are  presented  in  one  view  to  the  whole  nation. 
Such  is  the  light  diffused  through  the  whole  mass  of  the  people, 
that  none  in  places  of  trust  can  escape  the  most  accurate  inspec- 
tion. The  freedom  of  the  press  converts  united  America  into 
an  enlightened  congress  of  politicians.  How  can  our  liberties 
be  subverted,  while  the  people  are  universally  acquainted  with 
the  conduct  of  their  representatives  ?  These  are  elected  into 
office  for  certain  periods,  at  the  expiration  of  which  they  must 
revert  back  to  their  former  places  as  private  citizens.  Are  they 
not  under  the  greatest  degree  of  responsibility  ?  Are  they  not 
under  the  greatest  inducement  to  distinguish  their  conduct  with 
rectitude  and  wisdom  ?  Will  they  be  likely  to  adopt  regulations 
injurious  to  the  community,  when  they  themselves  must  soon 
feel  their  operation ;  The  situation  of  this  country  indicates  its 
original  destination  to  independence.  How  could  it  be  expect- 
ed that  such  an  extensive  continent,  at  such  a  vast  distance  from 
the  old  world,  would  not  be  inhabited  at  some  period  by  men 
capable  of  governing  and  defending  themselves  ?  Who  in  his 
senses  could  imagine,  that  a  country  like  this,  replete  with  all 
the  necessaries  of  life ;  a  country  whose  ports  open  to  every 
quarter  of  the  globe,  and  whose  fleets  wdll  one  day  cover  the 
ocean ;  who  could  imagine  that  such  a  country,  inhabited  by 
men  fond  to  excess  of  liberty,  would  pay  submission  to  the  petty 
island  of  Britain  ?  We  might  almost  as  reasonably  expect,  that 
the  sun  and  all  the  planetary  worlds  would  rush  down  from  their 
shining  spheres,  to  gravitate  round  a  pebble.  By  the  appoint- 
ment of  heaven  we  stand  by  our  own  strength,  disconnected 
from  foreign  influence  and  foreign  power.  This  circumstance 
undoubtedly  gave  birth  to  that  calm  deliberation,  which  reflect- 
ed so  much  honor  on  the  Americans,  in  forming  and  establishing 
the  federal  constitution.     From  our  local  situation,  we  enjoy  in 


AN      ORATION.  375 

a  superior  degree  the  advantages  of  neutrality.  Had  we  sub- 
mitted to  the  rapacious  demands  of  Britain,  how  deplorable  must 
have  been  our  situation  ?  How  disgracefully  should  we  have 
been  led  oft"  by  a  foreign  master,  and  plunged  in  all  the  horrors 
of  war  1  How  many  Americans  must  have  breathed  out  their 
lives  on  the  plains  of  Europe  !  How  many  of  our  hands  must 
have  been  employed  in  the  drudgery  of  kings,  to  undermine 
the  fair  temple  of  liberty  !  The  great  Parent  of  the  universe  has 
peculiarly  distinguished  the  Americans,  in  encouraging  them  to 
assert,  and  in  enabling  them  to  defend  their  rights.  These, 
however,  have  been  most  atrociously  violated  by  that  supercili- 
ous overbearing  conduct,  which  has  usually  marked  the  British 
ministry.  They,  regardless  of  the  rights  of  neutrality,  have 
committed  spoliations  on  our  property,  at  which  uncivilized 
barbarians  would  blush  ;  spoliations  attended  wdth  that  rapacious 
meanness  and  contemptible  insolence,  wdiich  no  pretences  how- 
ever artful  can  conceal,  no  evasions  however  plausible  can  ex- 
cuse. 

Among  the  numerous  advantages  enjoyed  by  the  inhabitants 
of  these  States,  we  may  rank  the  exemption  from  ecclesiastical 
establishments.  The  incorporation  of  these  with  systems  of 
civil  policy,  has  never  failed  to  promote  bigotry,  hypocrisy  and 
oppression.  The  requirement  of  subscription  to  particular  arti- 
cles of  faith,  as  an  indispensable  qualification  in  candidates  for 
oflSces  of  public  trust,  is  a  most  flagitious  intrusion  on  the  equal 
rights  of  men  ;  an  intrusion  which  screens  ambition  and  avarice 
under  the  mantle  of  religion,  converts  religion  into  a  mere  en- 
gine of  state,  patronizes  vice  under  the  pompous  ceremonies  of 
worship,  levels  all  moral  distinctions,  and  damps  that  voluntary 
ardor  of  piety  which  alone  is  acceptable  to  the  Supreme  Being. 
What  right  has  the  arm  of  the  magistrate  to  intrude  itself  into 
the  field  of  religious  opinion  ?  To  what  order  of  men  has  the  Al- 
mighty delegated  wisdom  and  authority  to  prescribe  modes  of 
faith  ?  None  but  voluntary  worshippers  are  acceptable  to  God. 
Those  who  choose  to  worship  him,  will  do  it  without  the  con- 
straints of  civil  law.  All  others  are  hypocrites.  Who  then  can 
advocate  the  necessity  of  religious  estabishments,  without  betray- 
ing a  want  of  sincerity  ?  Religious  hberty  exists  in  these  States, 


376  AN    ORATION. 

hut  not  witliout  some  restraints.  These  restraints  have  originated 
in  an  unjustifiable  interference  of  civil  authority.  To  the  ever- 
lasting honor  of  Rhode  Island  be  it  said,  that  her  legislature  has 
never  assumed  the  authority  of  regulating  ecclesiastical  con- 
cerns. Religion  here  stands  as  it  ought  to,  on  its  own  basis, 
disconnected  with  all  political  considerations. 

A  slight  view  of  the  condition  of  mankind  in  other  quarters 
of  the  globe,  will  at  once  convince  us  of  the  superior  privileges 
and  blessings  enjoyed  in  America.  Imagination  can  scarcely 
depict  the  wretched  state  of  the  people  inhabiting  the  immense 
regions  of  Asia  and  Africa.  There  human  nature,  enveloped 
in  darkness,  is  degraded  to  the  condition  of  brutes,  transferred 
like  them  from  one  owner  to  another,  pressed  under  the  load  of 
arbitrary  power.  Their  hearts  never  expand  under  the  enliven- 
ing beams  of  liberty.  In  many  parts  of  Europe  the  condition 
of  the  people  is  more  tolerable.  The  spirit  of  oppression  how- 
ever predominates,  and  rears  up  its  hideous  form  to  oppose  the 
progress  of  liberty.  France,  in  breaking  her  chains  and  seizing 
her  freedom,  has  experienced  all  the  horrors  of  war.  Its  deso- 
lating calamities  have  rolled  over  her  fertile  plains.  Her  armies 
animated  by  that  ardor  which  first  glowed  in  America,  have  tri- 
umphed over  all  opposition.  Despotism  has  been  shaken  to  its 
lowest  foundations.  Brave  Frenchmen  ;  your  catise  is  the  cause 
of  all  nature;  your  victories,  the  liberties  of  the  world  ! 

Turning  off  our  eyes  from  the  bloody  fields  of  Europe,  we 
may  rejoice  for  the  happiness  of  the  United  States.  In  a  full 
persuasion  of  the  excellency  of  our  government,  let  us  shun 
those  vices  which  tend  to  its  subversion,  and  cultivate  those 
virtues  which  will  render  it  permanent,  and  transmit  it  in  full 
vigor  to  all  succeeding  ages.  Let  not  the  haggard  forms  of  in- 
temperance and  luxury  ever  lift  up  their  destroying  visages  in 
this  happy  country.  Let  economy,  frugality,  moderation  and 
justice,  at  home  and  abroad,  mark  the  conduct  of  all  our  citi- 
zens. Let  it  be  our  constant  care  to  diffuse  knowledge  and 
goodness  through  all  ranks  of  society.  The  people  of  this 
country  will  never  be  uneasy  under  its  present  form  of  govern- 
ment, provided  they  have  sufficient  information  to  judge  of  its 
excellency.     No  nation  under  heaven  enjoys  so  much  happi- 


AN    ORATION.  377 

ness  as  the  Americans.  Convince  them  of  this,  and  will  they 
not  shudder  at  the  thought  of  subverting  their  political  constitu- 
tion, or  suffering  it  to  degenerate  into  aristocracy  or  mon- 
archy ?  Let  a  sense  of  our  happy  situation  awaken  in  us  the 
warmest  sensations  of  gratitude  to  the  Supreme  Being.  Let  us 
consider  him  as  the  author  of  all  our  blessings,  acknowledging 
him  as  our  beneficent  parent,  protector  and  friend.  The  pre- 
dominant tendency  of  his  providences  towards  us  as  a  nation, 
evinces  his  benevolent  designs.  Every  part  of  his  conduct 
speaks  in  a  language  plain  and  intelligible.  Let  us  open  our 
ears,  let  us  attend,  let  us  be  wise. 

While  we  celebrate  the  anniversary  of  our  independence,  let 
us  not  pass  over  in  silence  the  defenders  of  our  country.  Where 
are  those  brave  Americans  whose  lives  were  cloven  down  in  the 
tempest  of  battle  ?  Are  they  not  bending  from  the  bright 
abodes  ?  A  voice  from  the  altar  cries,  "  These  are  they  who 
loved  their  country,  these  are  they  who  died  for  liberty."  We 
now  reap  the  fruit  of  their  agony  and  toil.  Let  their  memories 
be  eternally  embalmed  in  our  bosoms.  Let  the  infants  of  all 
posterity  prattle  their  fame,  and  drop  tears  of  courage  for  tlieir 
fate. 

The  consequences  of  American  independence  will  soon  reach 
to  the  extremities  of  the  world.  The  shining  car  of  freedom 
will  soon  roll  over  the  necks  of  kings,  and  bear  off  the  oppressed 
to  scenes  of  liberty  and  peace.  The  clamors  of  war  will  cease 
under  the  whole  heaven.  The  tree  of  liberty  will  shoot  its  top 
up  to  the  sun.  Its  boughs  will  hang  over  the  ends  of  the  world, 
and  the  wearied  nations  will  lie  down  and  rest  under  its  shade. 
Here  in  America  stands  the  asylum  for  the  distressed  and  perse- 
cuted of  all  nations.  This  vast  temple  of  freedom  rises  majesti- 
cally fair.  Founded  on  a  rock,  it  will  remain  unshaken  by  the 
force  of  tyrants,  undiminished  by  the  flight  of  time.  Long 
streams  of  light  emanate  through  its  portals,  and  chase  the 
darkness  from  distant  nations.  Its  turrets  will  swell  into 
the  heavens,  rising  above  every  tempest ;  and  the  pillar  of  di- 
vine glory,  descending  from  God,  will  rest  for  ever  on  its  sum- 
mit. 

48 


AN 


ORATION, 


DELIVERED  IN  THE 


FIRST  CONGREGATIONAL  MEETING  HOUSE, 


PROVIDENCE, 

ON    THE    FOURTH    OF    JULT,    1799. 


AN    ORATION. 


Called  by  your  suffrages,  Fellow-Citizens,  I  once  more  ad- 
dress you  on  the  Anniversary  of  our  National  Independence. 
This  event,  though  glorious  in  itself,  and  wonderful  in  its  effects, 
is,  by  the  peculiar  situation  of  our  public  affairs,  exalted  to  a 
point  of  unprecedented  importance.  Never  has  our  country 
been  exposed  to  greater  danger  ;  never  has  our  government  been 
assaulted  with  greater  violence,  by  foreign  foes  and  domestic 
traitors  ;  never  have  been  more  insidious,  persevering  and  ma- 
levolent attempts  to  corrupt  public  opinion  ;  to  undermine  the 
foundations  of  religion,  to  cut  asunder  the  sinews  of  moral  ob- 
ligation, and  to  cover  this  happy  land  with  carnage,  desolation 
and  ruin.  Let  us  then  with  enthusiasm  hail  the  birth-day  of 
our  Sovereignty.  Let  us  summon  all  our  energies  against  the 
artifices  of  secret  intrigue,  and  the  aggressions  of  open  hostili- 
ty. To  animate  your  patriotism,  and  inspire  you  with  all  the 
ardor  of  violated  liberty  ;  to  render  you  feelingly  alive  to  the  ne- 
cessity of  united  vigorous  measures  of  defence,  to  rouse  up  your 
generous  indignation  at  the  unprovoked  abuses  practised  by  a 
foreign  nation  of  gigantic  power,  permit  me  to  call  back  your 
attention  to  that  period,  not  far  past,  when  all  that  was  dear  to 
you  as  members  of  society  and  subjects  of  government,  was 
suspended  over  the  gulf  of  ruin  ;  when  you  rose  up  with  an  in- 


382  AN      ORATION. 

vincible  courage,  and,  in  the  voice  of  united  thunders,  announc- 
ed to  the  world  tiiat  you  were  free,  sovereign  and  independent. 
On  that  great  and  trying  occasion,  what  were  your  feelings? 
Did  you  tamely  submit  to  the  usurping  arm  of  foreign  domina- 
tion ?  Did  you  surrender  your  hberties,  without  a  struggle  or  a 
sigh  ?  No,  Americans,  you  did  not ;  you  acted  the  part  of  men 
worthy  of  liberty  ;  you  displayed  the  standard  of  freedom  ;  you 
drew  the  sword  of  vengeance  ;  you  discharged  the  thunderbolt 
of  destruction,  and,  under  the  protection  of  heaven,  obtained  a 
triumph,  which  glitters  in  capitals  on  the  pillars  of  eternity. 
Succeeding  years  crowned  the  efforts  of  our  wisdom,  and  the 
labors  of  our  industry,  with  a  success  and  prosperity  which  have 
astonished  the  world.  The  establishment  of  an  energetic  gov- 
ernment, the  cultivation  of  the  soil,  the  rapid  increase  of  popu- 
lation, the  great  extension  of  commerce,  the  improvement  of 
arts  and  sciences — all  combined  to  perpetuate  our  freedom,  to 
augment  our  power,  and  to  render  us  a  respectable  and  invinci- 
ble nation.  Guarded  by  an  immense  ocean,  we  hoped  to  es- 
cape that  whirlwind  which  has  long  been  spending  its  rage  on 
the  devoted  nations  of  Europe.  We  assumed  a  neutral  station  : 
our  right  hand  held  out  the  branch  of  peace,  while  our  left  wel- 
comed the  persecuted  stranger.  Britain  first  smote  us  with  her 
gigantic  arm :  she  listened  to  our  remonstrances,  and  redressed 
our  wrongs.  France,  irritated  at  our  success  in  preserving 
peace,  determined  on  revenge.  She  renewed  with  additional 
vi  gor  those  secret,  insidious  arts,  which  she  had  long  practised 
to  control,  our  public  councils,  and  to  destroy  the  confidence  of 
the  people  in  the  government  of  their  choice.  Detected  and 
disappointed  by  the  vigilance  of  our  rulers,  she  threw  aside  the 
mask,  and  disclosed  her  vengeful  countenance  on  the  Atlantic. 
Our  commerce  fell  a  prey  to  her  all-devouring  jaws.  The  over- 
tures made  by  our  government  have  been  neglected  with  the 
most  haughty  disdain,  and  our  messengers  of  peace  treated  like 
the  representatives  of  a  nation  destitute  of  wisdom  and  power. 
We  have  now  no  resource  left  to  vindicate  our  honor  and  our 
rights,  but  our  courage  and  our  force.  These  we  trust  are  suffi- 
cient to  defend  us  against  all  enemies,  whether  foreign  or  domestic. 
We  must  rank  among  our  disgraces  as  well  as  among  our  mis- 


AN  Oration.  383 

fortunes,  the  existence  of  a  set  of  men  in  our  country,  who 
have  derived  their  poHtical  principles  from  foreign  influence  and 
foreign  intrigue  ;  who  exert  their  utmost  efforts   to  ruin  our 
government,  and   to  prostrate   all   permanent    establishments. 
These  men  discard,  as  the  effects  of  superstition,  all  ancient 
institutions ;    and,  instead  of  adhering  to  an  uniform  order  of 
things,    delight   in   perpetual    revolutions.      Their    system    of 
rights,  like  their  system  of  government,  is  metaphysic  and  fan- 
tastical.    They  do  not  consider  that  government  is  a  science 
derived  from  the  experience  of  ages,  and  that  it  ought  to  em- 
brace the  rights  and  welfare,  not  of  the  present  age  only,  but 
of  all  posterity.     They  consider  the  chief  magistrate  in  no  other 
view  than  a  private  citizen  ;  government  in   no  other  view  than 
an  affair  of  temporary  expediency  or  advantage.     Thus   they 
level  that  distinction  which  is  the  foundation  of  submission  to 
laws  ;  and  reduce  a  contract  the  most  solemn  and  important  to 
an  equality  with  a  partnership  in  commerce,  which  at  any  hour 
may  be  broken  off"  and  dissolved.     Let  their  ideas  of  govern- 
ment be  realized  in  actual  operation,   and  there  is  an  end  of  all 
order,  peace  and  prosperity.     For  how  can  agriculture  and  com- 
merce, arts  and  sciences,  be  carried  on  to  perfection  under  an 
administration  perpetually  changing  ?     What  security  has  prop- 
erty ?     What  excitement  can  there  be  to  industry,  where  it  is 
liable  to  lose,  in  one  momerlt,  the  acquisition  of  years  ?     A  good 
government  will  derive  assistance  from  the  experience  of  past 
ages.     It  will  embrace  and  perpetuate  the  complicated  mass  of 
individual  and  public  rights  and  interests.     It  ought  to  be  con- 
sidered as  an  inheritance  to  be  transmitted  from  one  generation 
to  another ;  and  not  as    the  capricious  offspring  of  a  moment, 
perpetually  exposed  to  destruction,  from  the  varying  whim  of 
popular  phrenzy,   or  the  daring  strides  of  licentious  ambition. 
The  great  objects  of  national  importance  cannot  be  obtained, 
except  under  a  political  s}'stem,  rendered  permanent  by  a  well 
regulated  balance  of  power  ;  guarding  on  the  one  hand  against 
tyrannical  usurpation,  and  on  the  other  against  democratic  vio- 
lence.    Such  we  conceive  is  the  government  of  these  United 
States.     Nevertheless,  there  are  many  who  view  it  in  a  far  dif- 
ferent light ;  or,  because  they  are  conscious  of  its  energy,  are 


394  AN    ORATION. 

continually  advancing  opinions  and  doctrines  which  tend  to  its 
subversion.  They  well  know  that  the  people  of  this  country 
are  very  averse  to  a  government  like  that  of  England.  They 
take  advantage  from  this  circumstance,  and  are  continually  ring- 
ing it  in  our  ears,  that  our  government  apes  the  manners  of  the 
British,  and  is  rapidly  changing  into  that  complicated  system  of 
monarchy,  aristocracy  and  democracy.  This  representation  is 
given,  either  from  ignorance  of  the  British  constitution,  or  from 
a  desire  to  annihilate  our  confidence  in  our  own.  Compare  for 
a  moment  the  principal  branches  of  the  English  government 
with  the  principal  branches  of  the  American.  How  great  the 
contrast !  How  wide  the  difierence  !  The  King  of  Great  Britain 
is  independent ;  The  President  of  the  United  States  is  not. 
The  former  holds  his  throne  by  hereditary  right ;  a  right  not  de- 
rived from  the  consent  of  the  people,  nor  at  the  disposal  of  the 
people  :  the  latter  holds  his  office  by  election,  and  with  the  con- 
sent of  the  people.  The  President  of  the  United  States,  after  a 
short  space  of  time,  descends  and  assumes  his  place  as  a  private 
citizen  ;  the  King  of  Great  Britain  holds  his  crown  and  his 
throne  through  life.  The  former  is  accountable  for  his  conduct 
and  liable  to  impeachment  whenever  he  violates  the  laws ;  the 
the  latter  is  accountable  to  no  human  power,  nor  can  he  be  im- 
peached at  any  human  tribunal.  In  the  king  we  behold  an  enor- 
mous power,  independent  and  unimpeachable  ;  in  the  Presi- 
dent we  behold  a  power  limited  by  the  constitution,  and  incapa- 
ble of  committing  abuses  with  impunity.  Can  we  descry  any 
resemblance  between  these  two  important  branches  of  the 
American  and  British  governments  ?  Why  then  all  this  outcry 
against  the  enormous  power  of  our  supreme  magistrate  ?  Why 
so  many  industrious  attempts  to  persuade  the  people  that  he  is 
an  aspiring  monarch  ?  I  will  tell  you :  It  is  because  we  are  bless- 
ed with  a  group  of  government  levellers,  who  cultivate  those  all- 
preserving,  democratic  virtues,  jeolousy  and  ingratitude. 

In  the  government  of  Great  Britain  is  an  inheritable  peerage. 
The  lords  temporal  and  spiritual  are  independent :  they  hold 
their  seats  without  the  consent  of  the  people,  and  can  hold 
them  against  their  consent.  How  different  the  American  Sena- 
tors !     Chosen  by  the  people  in  a  constitutional  mode,  they  are 


AN    ORATION.  3S5 

wholly  dependent  for  their  power  on  the  people ;  and  must,  af- 
ter a  prescribed  term,  revert  to  their  places  as  private  citizens. 
Great  Britain  has  an  house  of  commons.  In  this  branch  lies 
the  only  share  which  the  people  have  in  the  government,  and 
here  their  influence  is  very  small.  For  the  commons  consist  of 
all  such  men  of  property  in  the  kingdom  as  have  not  a  seat  in 
the  house  of  lords.  The  knights  which  represent  the  counties 
are  chosen  by  the  proprietors  of  lands  ;  and  the  citizens  and 
burgesses,  who  represent  the  cities  and  boroughs,  are  chosen  by 
the  mercantile  part  of  the  nation.  Hence  the  inequality  of  re- 
presentation is  so  great  in  the  house  of  commons,  that  the  peo- 
ple rank  this  among  their  greatest  grievances.  We  can  discov- 
er no  resemblance  between  the  British  house  of  commons  and 
our  house  of  representatives.  In  short,  the  most  important 
branches  of  the  British  government  are  independent  and  heredi- 
tary :  all  branches  of  the  American  government  are  dependent 
and  elected.  Who  but  a  madman,  or  an  enemy  to  our  country, 
could  have  had  the  effrontery  to  assert,  that  our  government 
is  formed  after  the  British  model  ?  Our  government  is  our  own, 
and  so  long  as  we  adhere  to  it,  we  shall  be  a  people  free,  inde- 
pendent, and  invincible. 

Another  sentiment  strenuously  maintained  by  the  enemies  of 
our  government,  is,  that  the  union  of  the  states  is  an  affair  of 
occasional  convenience  or  advantage  ;  and  that  any  State,  when- 
ever she  sees  fit,  has  a  right  to  denounce  the  proceedings  of 
Congress,  and  to  secede  from  the  great  political  body.  These 
positions  are  advanced  with  a  view  to  impede  the  energy  of  the 
Federal  Government,  and  even  to  undermine  its  foundation.  If 
admitted  and  reduced  to  practice,  they  will  render  the  execution 
of  laws  utterly  uncertain ;  and  in  case  of  foreign  invasion,  will 
expose  the  government  to  destruction  and  the  country  to  devas- 
tation. The  advocates  of  these  strange  political  opinions  seem 
not  disposed  to  profit  by  past  examples.  They  are  like  those 
fanatics  who  look  for  all  wisdom  in  themselves  ;  "  and  such  never 
fail  to  find  it."  I  would  cite  them  to  the  states  of  ancient 
Greece,  at  the  time  of  the  Persian  invasion,  under  Xerxes.  Had 
these  states  been  united  under  a  common  government ;  had  they 
49 


3S6  AN    ORATION. 

been    responsible   to  some  supreme    controlling   power ;    they 
would  not,  through  fear  and  jealousy,  have  deserted  the  public 
cause,  and  have  left  the  Athenians  and  Spartans  to  oppose  the 
immense  army  of  Asia.     One  would  suppose,  that  in  a  time  of 
such  pressing  danger,  a  sense  of  the  necessity  of  indissoluble 
union,  would  have  had  the  force  of  a  law,  to  compel  all  the 
states  to  engage  in  the  common  cause.     But  the  reverse  took 
place.     The  haughty  monarch  of  Persia,  taking  advantage  of 
the  disunion  of  his  enemies,  pressed  forward,  marked  his  steps 
with  fire  and  blood,  took  the  city  of  Athens,  which  his  general 
Mardonius,  soon  after  entirely  destroyed.     This  example  is  a 
loud  warning  to  us,  that  a  country  divided   into  a  number   of 
independent  States  can  have  no  safety  but  in  union,  and  no 
union  but  in  responsibility  to  a  supreme  controlling  power.     I 
will  hazard  the  assertion,  that  the  States  of  Greece  suffered  more 
from  their  internal  dissentions  and  divisions,  which  arose  from 
the  want  of  a  Federal  Government,  possessed  of  a  power  over 
them  all,  than  they  did  from  all  their  foreign  wars.     Is  it  not 
the  part  of  prudence,  to  profit  by  the  errors,  as  well  as  by  the 
wisdom  of  past  ages  ?  Is  it  not  the  part  of  folly,  in  the  present 
advanced  state  of  the  science  of  government,  to  admit  an  idea 
which  the  example  of  all  the  ancient  independent  republics, 
reprobates,  as  the  fruitful  source  of  division,  violence  and  de- 
struction ? 

Those  metaphysic  knights  in  the  science  of  civil  policy,  who 
have  attempted  the  subversion  of  our  government,  have  done  no 
small  mischief  by  the  perpetual  use  of  certain  words  and  phrases, 
which,  though  they  conveyed  no  definite  meaning,  yet  were 
calculated  like  the  incantations  of  magic,  to  blind,  seduce  and 
mislead  the  unwary.  "  Liberty,  Equality,  Rights  of  Man  ;" 
these  are  the  ensigns  armorial  of  the  whole  tribe  of  political 
speculatists ;  these  they  hold  up  to  the  people,  with  a  view  to 
change  real  liberty  into  licentiousness  ;  real  equality  into  mur- 
derous violence ;  and  the  real  rights  of  man  into  indiscriminate 
plunder.  The  indefinite  phrase,  "  Rights  of  Man'''  seems  to 
imply,  that  man  is  born  into  the  world  with  certain  connatural 
political  rights.  This  cannot  be  true,  for  government  is  the 
creature  of  man's  invention  and  wisdom,  and  is  founded  on  the 


AN      ORATION.  387 

compact  of  men  in  society.  If  man  has  any  political  rights 
which  he  can  claim,  it  is  because  he  is  a  member  of  the  political 
system,  or  a  partner  in  the  great  community  of  rights  attached 
to  the  government  under  which  he  lives,  whether  this  govern- 
ment is  formed  by  his  contemporaries,  or  inherited  from  his 
ancestors.  But  man,  considered  as  such,  has  but  one  right,  that 
of  self-preservation.  The  phrase,  ^' Rights  of  Man,'^  has  been 
lavishly  thrown  out  in  this  as  well  as  in  other  countries,  with  a 
view  to  persuade  the  people  that  their  government  was  an  arbi- 
trary engrossment  of  power ;  that  it  was  an  unreasonable  re- 
straint on  their  passions  and  energies ;  that  as  it  denied  them 
certain  rights  which  they  might  claim  because  they  were  men, 
it  ought  to  be  demolished  and  buried  in  ruin.  The  direct  ten- 
dency of  the  doctrine  styled  "Rights  of  Man,''  is  to  disquiet 
the  people,  to  set  them  at  variance  with  their  rulers,  to  fill  all  the 
grades  of  society  with  an  unreasonable  jealousy  of  each  other, 
and  to  change  the  order  of  civil  institutions  into  the  anarchy  of 
barbarous  association. 

Let  us  for  a  moment  contemplate  the  magical,  wonder-working 
word,  "  Equality."  This,  in  the  French  cavalcade  of  death, 
is  harnessed  up  behind  liberty.  That  fair  goddess  is  with  reluc- 
tance dragged  into  the  train,  and  thrust  forward,  that  her  charms 
may  introduce  the  infernal  procession  which  troops  behind  her. 
The  revolutionary  demagogues  of  our  country  talk  much  of 
equality.  They  assure  us,  in  their  indefinite,  unqualified  lan- 
guage, that  all  men  are  equal.  To  ascertain  whether  this  asser- 
tion is  true,  we  must  recur  to  fact  and  experience.  Nature,  so 
far  from  having  made  all  men  equal,  has  made  them  very  une- 
qual. All  men  have  not  the  same  strength  and  activity  of  body 
— all  have  not  the  same  endowments  and  energies  of  mind. 
These  are  facts  which  speak  in  a  language  too  plain  not  to  be 
understood.  Nature  no  where  yokes  up  a  dwarf  with  a  giant, 
or  a  Newton  with  an  ape.  Amidst  her  mighty  profusions  of 
endowments,  we  discover  an  instinctive  wisdom,  fitting  the 
numerous  parts  of  this  stupendous  whole  to  their  several  places  ; 
arranging  them  by  orders,  differences  and  contrasts,  so  as  to 
constitute  one  perfect  system,  whose  parts  are  never  all  young, 


388  AN    ORATION. 

nor  old,  nor  equal,  but  supported  in  a  beautiful  diversity  through 
a  perpetually  dying  and  reviving  universe. 

Society    no   less   than   nature  makes  great  differences  and 
inequalities  among  men.    When  the  road  to  acquisition  is  equally 
open  to  all — when  the  laws  equally  protect  every  man's  person 
and  property — all  men  will  not  possess  the  same  spirit  of  enter- 
prize — all  will  not  obtain  accession  of  wealth,  of  learning,  virtue 
and  honor,  equally  extensive  and  important.     The  industrious, 
prudent  citizen,  will  gain  vast  quantities  of  property,  while  the 
negligent  and   idle  will  remain  in  the  depths   of  poverty.     To 
the  last,  the  doctrine  of  equality  is   like   the  music  of  angels. 
Energized  by  the  sound,  he  rouses  from  his  lethargy,  and  revels 
on  the  divided  spoils  of  his  wealthy  neighbor.     That  men  in  the 
social  state  are  equal  as  to  certain  rights — that  they  ought  to  be 
protected  in  their  persons  and  property,  while  they  conduct  as 
good  citizens,  will  -undoubtedly  be  admitted.     This,  however,  is 
a  very  different  kind  of  equality  from  that  which  the  promulgers 
of  this  pernicious  doctrine  intended  to  introduce.    Their  schemes 
of  wicked  ambition  were,  to  overturn  all  the  established  govern- 
ments in  the  world,  and  to  obtain  an  unlimited  control  over  the 
minds  and  bodies  of  men.     Nothing  could  be  more  immediately 
conducive  to  this  purpose,  than  to  render  all   the  subordinate 
ranks  of  society  dissatisfied  with  their  condition.     This  was  to 
be   accomplished   by   persuading  them,  that  the   governments 
under  which  they  lived  were  unjust  and  oppressive ;  that  all 
religion  was  a  vain  and  idle  superstition ;  that  there   was  no 
difference  in  men,  except  what  arose  from  arbitrary  violence ; 
that  the  few  who  had  acquired  great  wealth  had  no  better  right 
to  it  than  the  many  who  had  acquired  none ;  and  that  nothing 
could  restore  genuine  liberty  but  the  prostration  of  every  dignity 
and  of  every  advantage,  whether  derived  from  the  industry  of 
man,  or  the  bounty  of  God.     The  advocates  of  this  pernicious 
system  of  equality,  in  the  career  of  their  opposition  to  the  laws 
of  nature  and  society,  have  expressed  their  fervent  displeasure 
at  that  respect  which  long  has  been,  and  I  trust  long  will  be, 
attached  to  eminent  and  dignified  men,  exalted   to   the  higher 
stations  in  government.     This  is  an  important  part  in  the  sys- 
tem of  universal  disorganization.     For   if  you   destroy  all  res- 


AN    ORATION.  389 

pect  for  magistrates,  you  destroy  all  confidence   in   them ;  and 
leave  no  security  for  the  existence  of  liberty  or  laws.     The  cry 
of  our  levelling  democrats  is,  "  respect  the  majesty  of  the  peo- 
ple."— Where  are  we  to  look  for  the  majesty  of  the  people,  ex- 
cept in  the  persons  exalted  to  office  by  the  suffrages  of  the  peo- 
ple ?     These  are  the  characters  whose  public  administrations 
are  to  shew  whether  the  people  have  any  majesty.     The  phrase, 
"majesty  of  the  people,"  in  its  modern  acceptation,  brings  into 
view  such  an  indefinite  object,  made  of  every  gradation  of  char- 
acter, from  wisdom  to  folly,  from  virtue  to  vice,  from  aspiring 
ambition  to  brutal  stupidity ;  that  it  serves  only  to  perplex  the 
mind,  by  rendering  its  views  vast  and  irregular.     We  hope  the 
American  angle  of  vision  is  not  sufficiently  large,  to  take  in  that 
indescribable  farrago  of  majesty,  with  which  our  modern  level- 
lers are  so  much  enamored.     We  hope  we  have  still  judgment 
enough  to  distinguish  merit,  and  gratitude  enough  to  reward  it. 
We  are  willing  that  the  law^s  of  nature,  and  the  principles  of 
civil  association,  should  still  be  followed.     We  have  not  yet  lost 
all  regard  for  ancient  institutions  and  ancient  wisdom.     We 
respect  our  magistrates ;  we  esteem  and  protect  the  ministers  of 
our  holy  religion ;  we  embrace  as  our  brethren  all  our  worthy 
fellow-citizens ;  we  form  our  political  system  after  the  great  pri- 
meval model  which  descends  from  the  source  of  infinite  wisdom  ; 
which  combines  in  one  harmonious  whole,  principalities  and 
powers,  and  exhibits  in  one  vast  and  brilliant  assemblage,  millions 
of   different    dignities,   without   envy   and  without  revolution. 
Peace,  and  order,  and  rational  liberty  ;  these  are  the  objects  to 
which  we  are  invincibly  attached.     If  once  illumined   by  the 
transforming  doctrine  of  equality,  we  shall  see  the  whole  estab- 
lishment of  nature  reversed.     Walking  on  enchanted  ground, 
we  shall  see  vales  usurping  the  place  of  mountains ;  rivers  whirl- 
ing back  to  their  sources,  and  skies  falling  to  embrace  the  earth. 
We  shall  see  huge  whales  sporting  on  the  Andes,  and  clumsy 
bears  flouncing  in  the  Pacific.     The  planets  in  their  courses  will 
utter  censure  at  their  Maker,  and  the  moon  will  repine  at   the 
splendor  of  the  sun.     When  we  are  transformed  into  complete 
levellers,  we  can  overleap,  at  one  bound,  all  the  mighty  differ- 
ences established  by  i}ifinite  wisdom  ;  and,  without  a  seeming 


390  AN    ORATION. 

disgust  at  the  junction  of  eternally  jarring  principles,  shall  con- 
gratulate ourselves  that  we  have  escaped  the  drudgery  of  human 
prudence,  and  emerged  into  a  region  of  perfect  day. 

Another  cause  which  has  had  an  extensive  influence  in  pro- 
ducing and  propagating  erroneous  notions  respecting  the  nature 
of  civil  government,  and  which  has  rendered  great  numbers  of 
people  jealous  and  unhappy,  is  either  an  ignorant  or  designed 
misrepresentation  of  liberty.  All  restraints  on  the  feelings, 
passions  and  actions  of  men,  have  been  considered  as  the  arbi- 
trary mandates  of  a  tyrant.  It  has  generally  been  asserted,  that 
when  man  quits  the  savage  for  the  social  state,  he  resigns  a  part  of 
liberty  to  secure  the  rest.  From  this  erroneous  sentiment  have 
originated  the  most  violent  invectives  against  those  measures  of 
government,  which  limit  at  a  certain  boundary  the  exercise  of 
civil  rights,  and  render  men  responsible  for  the  abuse  of  those 
rights.  What  liberty  has  man  in  the  unsocial,  uncivilized  state  ? 
I  conceive  he  has  none,  which  properly  comes  under  the  idea 
of  liberty.  True  he  is  exempt  from  the  restraints  of  law  :  he  is 
also  destitute  of  the  protection  of  law.  He  consults  no  will,  and 
no  power  but  his  own.  Every  man,  therefore,  in  an  uncivilized 
state,  is  either  a  tyrant  or  a  slave.  No  one  can  be  sure  of  the 
produce  of  his  labor,  or  of  the  safety  of  his  person.  Visionary 
theorists  may  amuse  themselves  M'ith  their  pompous  descriptions 
of  the  liberty  of  uncovenanted  man  ;  but  fact  and  experience 
will  tell  us,  that  he  has  no  liberty  but  in  a  society  governed  by 
laws  which  control  every  man's  will,  and  protect  the  weak 
against  the  strong.  What  is  called  liberty  in  any  other  state, 
is  properly  the  liberty  of  doing  mischief.  It  is  licentiousness  or 
despotism.  Government  is  by  no  means  founded  on  what  are 
called  natural  rights,  but  on  conventional  agreement.  Every 
man  in  the  uncivil  state  claims  a  right  to  every  thing.  Of  con- 
sequence, every  man  sets  himself  up  for  a  tyrant.  War  and 
bloodshed  ensue,  till  the  strongest  arm  determines  whose  right 
is  best  founded.  Every  man  in  the  uncivil  state  claims  a  right 
to  be  the  judge  of  his  own  cause,  and  the  avenger  of  his 
own  wrongs.  He  relinquishes  both  these  rights  when  he 
enters  into  society.  He  now  has  a  claim  to  assistance  and 
protection  from  the  aggregate  Avisdom  and  force  of  the  com- 


AN    ORATION.  391 

munity.  Every  right  which  he  now  possesses,  rests  on 
the  social  compact.  He  cannot  now  conduct  himself  in  any 
way  that  is  repugnant  to  established  laws  and  constitutions. 
These  prescribe  the  rights  of  every  individual,  and  these  alone 
secure  genuine  civil  liberty.  In  the  social  state,  every  man  is 
at  liberty  without  any  responsibility  to  extend  and  to  use  his 
rights,  so  far  as  they  do  not  interfere  with  the  rights  of  others, 
or  with  the  general  good  of  the  community.  The  moment  a 
man  abuses  his  rights,  with  respect  to  the  character,  persons  or 
property  of  others,  he  becomes  responsible,  and  deserves  pun- 
ishment. For  if  no  man  is  responsible  for  the  abuse  of  his 
rights,  society  and  liberty,  with  all  their  advantages,  are  de- 
stroyed. 

A  good  government  is  a  system  of  restraints  on  the  actions 
and  passions  of  its  subjects.  All  good  citizens  will  rank 
these  restraints  among  their  rights,  and  not  among  their 
grievances.  A  spirit  of  rational  liberty  exults  in  submis- 
sion to  the  control  of  just  and  salutary  laws.  It  considers 
these  as  its  only  asylum  against  violence  and  outrage.  A 
spirit  of  licentiousness  is  impatient  of  all  restraint,  delights  in 
perpetual  revolutions,  and  always  measures  its  right  by  its  pow- 
er. Some  of  the  citizens  of  these  states  consider  our  govern- 
ment as  too  complex  in  its  structure,  and  too  expensive  in  its 
operations.  They  confidently  assure  us,  that  a  simple  house  of 
representatives  with  a  speaker,  would  fully  answer  every  object 
of  national  importance.  The  simplest  forms  of  government 
will  generally  secure  some  individual  objects  better  than  the  more 
complex  ;  but  they  commonly  leave  the  most  important  concerns 
unguarded.  Every  one  who  is  versed  in  the  political  histories 
of  nations,  knows  that  the  ends  to  be  obtained  by  government 
are  numerous,  often  difficult  of  access,  and,  when  obtained,  dif- 
cult  to  be  secured.  No  simple  direction  of  power  can  possibly 
be  accommodated  to  the  complexity  of  human  afTairs.  Hence 
it  is  that  the  due  distribution  of  powers,  so  as  to  secure 
the  greatest  number  of  advantages,  with  the  fewest  incon- 
veniences, has  been  considered,  by  the  most  profound  poh- 
ticians,  as  the  most  difficult  part  in  the  mechanism  of  civil 
institutions.     In  governments  where  there  is  but  one  branch  of 


392  AN      ORATION. 

power,  there  is  no  security  for  liberty.  Simple  democracies, 
whether  managed  by  the  whole  people  assembled,  or  by  their 
representatives,  have  always  proved  as  tyrannical  as  the  most 
despotic  monarchies,  and  vastly  more  mischievous.  It  is  in  vain 
to  substitute  theoretical  speculations  in  the  place  of  facts.  The 
modern  zealots  of  revolutionary  reform  may  tell  us  that  the  sci- 
ence of  government  is  of  all  others  the  most  simple  ;  that  a  na- 
tion, in  order  to  be  free,  needs  only  an  exertion  of  will ;  but  the 
experience  of  ancient  and  modern  times  will  tell  us  that  the 
science  of  government  is  of  all  others  the  most  intricate  ;  be- 
cause it  is  to  be  deduced  from  principles  which  nothing  but  ex- 
periment can  develope :  and  that  a  nation,  in  order  to  be  free, 
needs  some  wisdom  as  well  as  will.  But  our  reeking  dema- 
gogues, in  order  to  accomplish  their  designs  of  demolishing  all 
permanent  establishments,  address  themselves  to  the  stubborn 
principle  of  will,  and  guide  it,  not  by  convincing  the  under- 
standing— not  by  presenting  a  certain  prospect  of  improved 
liberty  and  happiness — but  by  irritating  the  feelings,  rousing  up 
the  passions,  and  loading  the  soul  with  a  sense  of  unreal  griev- 
ances. 

The  enemies  of  our  own  and  of  all  other  established  govern- 
ments, in  order  to  give  complete  success  to  their  schemes  of  de- 
struction, have  attempted  to  exterminate  all  religious  and  moral 
principles.  They  well  knew,  that  if  men  would  not  fear  and 
obey  the  Supreme  Being,  they  would  not  any  subordinate  being. 
Hence  it  is,  that  such  efforts  have  been  made  to  discredit  the 
doctrines  of  natural  and  revealed  religion.  Hence  it  is,  that 
cargoes  of  infidelity  have  been  imported  into  our  country,  and 
industriously  circulated  to  corrupt  the  minds  and  morals  of  the 
rising  generation.  Efface  the  idea  of  a  supreme  controlling 
power  from  the  minds  of  men  and  you  leave  none  of  those  ex- 
alted motives,  none  of  those  aspiring  principles  of  perfection, 
which  have  excited,  adorned  and  animated  the  greatest  geniuses 
of  ancient  and  modern  times.  No  government,  except  absolute 
despotism,  can  support  itself  over  a  people  destitute  of  religion  ; 
because  such  a  people  possesses  no  principles  on  which  govern- 
mental motives  can  operate  to  secure  obedience.  The  most 
salutary  laws  can  have  no  effect  against  general  corruption  of 


AN    ORATION.  393 

sentiments  and  morals.  The  American  people,  therefore,  have 
no  way  to  secure  their  liberty,  but  by  securing  their  religion ; 
for  there  is  no  medium  between  an  entire  destitution  of  religion 
and  the  most  deplorable  servitude.  No  nation,  however  igno- 
rant and  barbarous,  except  one,  has  ever  attempted  to  support 
a  government  without  some  respect  to  a  Supreme  Being.  Let 
us  then  guard  with  the  utmost  vigilance  against  those  domineer- 
ing, abandoned  and  arrogant  philosophists,  who  consider  them- 
selves as  the  asylums  of  wisdom,  and  the  oracles  of  truth  ;  who 
assert  that  there  is  no  standard  of  moral  rectitude  ;  and  are 
striving  to  persuade  man,  that  to  be  perfect,  he  needs  only  for- 
get every  thing  exterior  to  himself,  and  suffer  all  his  actions  to 
be  guided  by  the  impulses  of  his  own  nature.  These  sentiments 
if  reduced  to  practice,  will  undoubtedly  destroy  all  moral,  civil 
and  social  obligations.  For  how  can  men  form  societies,  insti- 
tute governments,  and  cultivate  arts  and  sciences,  who  will  be 
guided  by  no  laws,  and  controlled  by  no  power  out  of  them- 
selves ?  Each  one  considers  himself  a  deity,  and  yet  conducts 
like  a  brute  !  Each  is  an  .instinctive  animal,  and  yet  a  perfect 
intelligence  !  Such  are  the  effects  of  renouncing  religion — of 
substituting  speculation  in  the  room  of  experience  j 

We  are  called  upon  as  citizens  and  as  men,  by  the  highest 
motives  of  duty,  interest  and  happiness,  to  resist  the  innovations 
attempted  on  our  government;  to  cultivate  in  ourselves  and 
others  the  genuine  sentiments  of  liberty,  patriotism  and  vir- 
tue. After  a  long  series  of  peace,  prosperity  and  happiness, 
you  are  threatened  with  all  the  horrors  and  cruelties  of  war. 
The  tempest  thickens  around  you,  and  the  thunder  already  be- 
gins to  roar.  A  nation  hardened  in  the  science  of  human  butch- 
ery ;  accustomed  to  victory  and  plunder  ;  exonerated  from  all 
those  restraints  by  which  civilized  nations  are  governed,  lifts 
over  your  heads  the  iron  sceptre  of  despotic  power.  To  terrify 
you  into  an  unmanly  submission,  she  holds  up  to  your  view 
Venice,  shorn  of  her  glory  ;  Holland,  robbed,  degraded  and  de- 
based ;  Switzerland,  with  her  desolated  fields,  smoking  villages 
and  lofty  cliffs,  reeking  in  blood  amidst  the  clouds.  In  the  full 
prospect  of  this  mighty  group,  this  thickening  battalion  of  hor- 
rors, call  up  all  your  courage  ;  fly  back  to  the  consecrated  altar 
50 


394  AN    ORATION. 

of  your  liberty,  and  while  your  souls  kindle  at  the  hallowed  fire, 
invigorate  your  attachment  to  the  birth-day  of  your  independ- 
ence ;  to  the  government  of  your  choice  ;  feel  with  additional 
weight  the  necessity  of  united  wisdom,  councils  and  exertions, 
and  vow  to  the  God  of  your  fathers,  that  your  lives  and  for- 
tunes ;  that  every  thing  you  esteem  sacred  and  dear  ;  that  all 
your  energies  and  resources,  both  of  body  and  mind,  are  indis- 
solubly  bound  to  your  sovereignty  and  freedom.  On  all  sides 
you  now  behold  the  most  energetic  measures  of  defence.  All 
is  full  of  life,  and  ardor,  and  zeal.  The  brave  youth,  the  flower 
and  strength  of  our  country,  rush  into  the  field,  and  the  eye  of 
immortal  Washington  lightens  along  their  embattled  ranks. 
Approach  these  hallowed  shores,  ye  butchers,  who  have  slaugh- 
tered half  Europe — you  will  find  every  defile  a  Thermopyl^, 
and  every  plain  a  Marathon  ! — We  already  behold  our  fleet 
whitening  the  clouds  with  its  canvass,  and  sweeping  the  ocean 
with  its  thunder.  The  Gallic  flag  drops  to  American  valor, 
and  our  intrepid  sailors  sing  victory  in  the  midst  of  the  tempest. 
— Brave  men  !  you  will  fight  for  your  country  while  an  inch  of 
sinew  stretches  on  your  bones,  or  a  drop  of  blood  throbs  in  your 
veins  ! — Fellow  Citizens,  it  is  not  by  tribute,  it  is  not  by  submis- 
sion— it  is  by  resolution,  it  is  by  courage,  that  we  are  to  save 
our  country.  Let  our  efforts  and  our  wisdom  concentrate  in  the 
common  cause,  and  shew  to  the  world,  that  we  are  worthy  that 
freedom  which  was  won  by  the  valor  and  blood  of  our  fathers. 
Let  our  government,  our  religion  and  our  liberty,  fostered  by 
our  care,  and  protected  by  our  exertions,  descend  through  the 
long  range  of  succeeding  ages,  till  all  the  pride  and  presumption 
of  human  arrangements  shall  bow  to  the  empire  of  universal 
love,  and  the  glory  of  all  sublunary  grandeur  be  forever  ex- 
tinguished. 


AN 


INTRODUCTORY    LECTURE, 


TO    A    COURSE    ON    THE     PHILOSOPHICAL     PRINCIPLES    OF 


RHETORIC  AND  CRITICISM; 


DESIGNED    FOR    THE 


SENIOR  CLASS  OF  THE   SOUTH   CAROLINA   COLLEGE, 


AND    DELIVERED    IN    THE    PUBLIC    CHAPEL    ON    WEDNESDAY 


APRIL    8,    1817. 


As  the  following  lecture  contains  a  number  of  impor- 
tant positions,  with  regard  to  the  grounds  and  princi- 
ciples  of  Philosophical  Criticism ;  the  nature,  use,  and 
end  of  language ;  positions,  to  which  I  shall  have  fre- 
quent occasions  to  recur,  I  judged  it  expedient  to  pro- 
cure a  few  copies  struck  off  at  the  press,  solely  for  the 
use  of  my  pupils.  By  having  the  Lecture  before  them, 
they  will  easily  make  themselves  masters  of  its  con- 
tents ;  and  will  thus  be  prepared  to  comprehend  and 
retain  with  much  greater  facility,  my  subsequent  in- 
structions. 


INTRODUCTORY  LECTURE. 


My  principal  object,  in  the  following  course  of  lectures,  is  to 
unfold  the  principles  of  rhetoric  and  philosophical  criticism. 
To  do  this  in  a  manner  satisfactory  to  men  of  profound  erudi- 
tion, of  extensive  research  and  cultivated  taste,  requires  abilities 
and  resources,  to  which  I  can  have  but  small  pretensions.  On 
subjects  which  have  been  so  frequently  and  so  learnedly  treated, 
little  of  novelty  ;  little  of  originality,  is  to  be  expected.  If  by 
bringing  into  view  and  reducing  to  a  scientific  system  those 
principles,  on  which  the  art  of  rhetoric  is  founded,  and  from 
which  the  rules  to  guide  us  to  just  decisions  in  the  productions 
of  genius  and  taste,  are  derived,  I  can  be  so  fortunate  as  to  ex- 
cite the  curiosity  of  my  pupils ;  to  enlist  their  ambition  in  the 
attractive  pursuits  of  polite  learning ;  to  improve  their  taste 
and  enliven  their  genius ;  to  expedite  the  evolution  and  culti- 
vation of  their  mental  powers  ;  to  accelerate  tiieir  progress  in 
elegant  literature  and  genuine  philosophy  ;  my  ambition  will  bo 
gratified,  and  my  labors  rewarded. 

Rhetoric,  or  oratory  is  the  art  of  speaking,  so  as  to  convince 
and  persuade.  From  its  very  nature  and  end,  therefore,  it  ad- 
dresses not  only  the  understanding,  but  the  will.  Its  province 
is  not  only  to  present  truth,  and  duty,  and  interest,  to  the  intel- 
lective powers  so  as  to  convince,  but  to  the  active  and  moral,  so 
as  to  persuade.     When  we  consider  man  merely  as  a  contempla- 


39S  INTRODUCTORY    LECTURE. 

tive   philosopher,    it   is   sufficient,    that  his  understanding   be 
enhghtened ;  but  when  we  consider  him  as  an  accountable  being 
endowed  with  passions,  with  moral  feelings  and  active  energies  ; 
a  being  stationed  in  society  where  he  has  various  obligations  to 
fulfil,  weighty  duties  to  discharge,  high  interests  to  pursue ;  a 
being  possessed  of  elective  and  conscientious  faculties ;  who  can 
recognize  himself  when  he  acts,  and  can  feel  the  obligatory  force 
of  law ;  a  being,  who  by  his  own  powers  can  forward  the  per- 
fection of  his  nature,  beyond  any  assignable  limits,  and  by  the 
practice  of  virtue  can  secure  the  enjoyment  of  endless  felicity  ; 
when  we  consider  man  in  these  respects,  we  feel  the  want  of 
something  more  than  a  cold  display  of  truth  ;  we  feel  the  neces- 
sity of  engaging  his  sensibility  by  spreading  before  him  the 
charms  of  beauty ;  of  rousing  up  his  imagination,  by  all  that  is 
grand,  sublime  and  awful ;  of  firing  his  passions,  and  through 
these,  engaging  all  his  powers  of  body  and  mind,  in  supporting 
truth  and  virtue,  and  branding  vice  and  falsehood  with  eternal 
infamy.     The  orator's  skill  consists  in  a  great  degree  in  working 
on  the  active  powers  of  man.     He  ought  to  be  thoroughly  ac- 
quainted with  all  the  springs  of  human  action.     He  must  pry 
into  the  inmost  recesses  of  the  heart,  and  fully  understand  the 
passions,  the  laws  of  their  growth,  continuance  and  decay ; 
their  innumerable  modifications  in   the  innumerable  and  ever 
varying  circumstances  and  characters  of  men.     In  short,  he  must 
thoroughly  understand   the  sensitive  branch  of  man's  nature; 
for  here  we  are  ultimately  to  look  for  all  those  laws  which  ought 
to  govern  the  productions  of  genius  in  History,  Poetry,  and 
Eloquence,  so  far  as  the  manner  of  their  execution  is  concerned. 
No  one  will  understand  the  art  of  rhetoric,  unless  he  traces  it 
up  to  its  scientific  principles.     These  undoubtedly  exist  in  the 
nature  of  man,  and  he  who  is  ignorant  of  them,  can  neither 
judge  with  accuracy,  nor  execute  with  skill  and  success.     Art 
is  nature  methodized.     Indeed  we  may  safely  assert,  that,  the 
principles  of  all  arts  and  sciences  exist  in  nature.     To  develope 
these,  is  the  province    of  the    philosopher.     Let  us  now  for  a 
moment  turn  our  attention  to  Philosophical  Criticism.     By  this 
we  are  to  understand  application  of  scientific  principles  to  the 
productions  of  art  and  genius,  with  a  view   to  ascertain  the 


INTRODUCTORY      LECTURE.  399 

beauties  and  defects  of  the  latter,  and  to  adjust  their  intrinsic 
and  comparative  merits. — There  can  be  no  ground  for  criticism 
unless  there  is  a  standard  to  which  the  productions  of  art  ought 
to  conform. 

The  powers  of  taste  render  us  sensible  to  the  impressions  of 
beauty ;  and  so  far  as  these  impressions  are  made  by  art,  the 
powers  of  intellect,  enable  us  to  assign  the  reasons  of  them,  and 
to  refer  them  to  their  legitimate  origin.  Hence  the  study  of 
scientific  criticism  becomes  an  interesting  and  noble  employment, 
suited  to  the  nature  of  man,  calculated  to  furnish  him  with  the 
most  valuable  knowledge,  that  of  himself;  calculated  to  yield 
the  purest  pleasures,  to  elevate  him  in  the  scale  of  being  by 
refining  his  sensibility,  and  invigorating  his  understanding. 

From  this  slight  sketch,  you  will  readily  perceive  that  the 
principles  of  Oratory  and  Criticism  virtually  embrace  the  prin- 
ciples of  all  those  arts  which  are  denominated  fine.  For  the 
productions  of  these  are  all  addressed  to  man  as  a  being,  en- 
dowed with  reason,  sensibility  to  beauty,  imagination  and  pas- 
sions. More  effectually  to  excite  your  attention,  and  enable 
you  to  appreciate  the  importance  of  the  subjects  of  the  follow- 
ing lectures,  I  shall  now  briefly  point  out  some  of  the  advantages 
which  may  be  expected  from  a  scientific  study  of  the  principles 
of  rhetoric  and  criticism. 

This  study  will  enable  us  more  fully  to  comprehend  the  na- 
ture of  language,  and  to  estimate  its  great  importance  and  use. 
Language  has  by  universal  consent,  become  the  universal  vehi- 
cle of  knowledge.  Words,  when  spoken,  are  addressed  to  the 
ear,  and  are  signs  of  ideas  ;  but  when  written,  are  addressed  to 
the  eye,  and  are  signs  of  articulate  sounds. 

Words  do  not  answer  their  end  in  the  same  manner  as  pic- 
tures do :  they  are  not  to  be  considered  as  representative  sub- 
stitutions, formed  on  the  principle  of  resemblance  ;  but  as  arbi- 
trary signs  adopted  by  voluntary  convention.  Words  when  spok- 
en or  written,  do  not  convey  ideas  to  the  mind  by  imitation  or 
picture  ;  but  by  suggestion.  By  the  habit  of  connecting  a  par- 
ticular idea  with  a  particular  word,  a  connexion  so  intimate  is 
formed  between  them,  that  as  soon  as  the  latter  is  spoken  or 
written,  the  former  enters  the  mind.     The  expressive  power  of 


400  INTRODUCTORY    LECTURE. 

words  depends  almost  entirely  on  this  connection.  It  must, 
however,  be  remembered  that  the  meaning  of  words  is  often 
greatly  altered  by  the  particular  place  which  they  happen  to  oc- 
cupy in  discourse.  Superficial  or  careless  thinkers,  are  very  apt 
to  suppose  that  every  word  in  a  discourse  stands  for  a  particular 
idea.  So  far  is  this  from  the  truth,  that  many  words  will  be 
found  to  derive  their  whole  meaning  from  the  place  they  occupy 
and  the  relation  they  sustain  to  others.  On  slight  reflection  we 
are  apt  to  suppose  that,  that  language  would  be  the  most  perfect 
which  had  a  particular  word  for  every  idea,  but  experience  will 
soon  convince  us  that,  that  very  circumstance  would  render  a 
language  almost  useless.  It  would  not  answer  even  the  purpos- 
es of  social  intercourse ;  much  less  of  science  and  ratiocina- 
tion. 

Let  any  one  make  the  experiment,  let  him  attempt  to  carry 
on  a  train  of  reasoning  or  discourse,  without  the  use  of  what  are 
called  complex  or  general  terms ;  and  instead  of  these,  let  him 
give  a  distinct  enumeration  of  all  the  parts  of  the  complex  or 
general  ideas  for  which  those  terms  stand  ;  he  will  soon  find  his 
words  so  numerous,  and  his  circumlocutions  so  embarrassing, 
that  he  will  be  bewildered  and  lost  amidst  his  own  effort,  and 
utterly  incapable  of  advancing.  Hence  it  is,  that  in  all  languag- 
es, nearly  all  the  words  are  general ;  they  are  universal  terms 
expressive  of  the  highest  genera,  or  most  extensive  comprehen- 
sions. It  may  then  be  asked — How  then  can  particulars  be  ex- 
pressed ?  I  answer,  by  making  a  skilful  use  of  the  wonderful 
arts  of  speech,  by  which  the  meaning  of  words  is  appropriated, 
limited  and  modified,  according  to  the  various  exigencies  of  the 
mind.  Hence  we  see  the  vast  importance  of  thoroughly  study- 
ing the  principles  of  Grammar.  These  by  some  philosophers 
have  been  compared  to  the  foundation  of  a  palace,  which, 
though  it  is  the  most  important  part,  and  sustains  the  whole  su- 
perstructure, is  nevertheless  most  out  of  sight,  and  least  noticed. 
Language  is  so  familiar  to  us  from  our  infancy,  that  we  are  apt 
to  consider  the  particular  study  of  it  as  unnecessary  and  use- 
less.— Why  should  we  waste  our  time  in  learning  words  ?  Per- 
mit me  to  say,  that  if  you  learn  words  as  you  ought  to,  you  will 
learn  things,  and  things  of  the  highest  importance. 


INTRODUCTORY    LECTURE.  401 

Language  is  a  most  wonderful  art,  the  greatest  of  all  arts.  It 
was  invented  by  tlie  mind  to  expedite  its  own  purposes,  and  to 
improve  its  own  powers.  Hence  the  principles  and  laws  of 
mind  pervade  the  structure,  and  govern  the  modification  of  lan- 
guage. Hence,  while  you  are  studying  words,  if  you  study 
them  as  a  philosopher  does,  you  are  studying  the  powers,  laws, 
and  operations  of  mind  ;  you  are  studying  a  science  which  un- 
folds the  principles,  and  prescribes  the  laws  and  rules  of  all  arts 
and  sciences. 

Let  those  therefore  who  affect  to  look  with  contempt  on  the 
study  of  languages,  remember  that  they  betray  their  own  igno- 
rance of  the  most  sublime  pursuits  that  ever  occupied  the  mind 
of  man.  So  intimate  is  the  connexion  between  science  and  a 
well  arranged  language,  that  some  have  asserted  that  to  learn 
a  science  was  only  to  learn  a  language.  Words  were  first  used 
merely  for  the  communication  of  thoughts  and  sentiments.  As 
the  social  state  advanced  in  civilization  and  refinement ;  as  the 
increasing  exigencies  of  man  called  forth  his  corporeal  and  men- 
tal exertions  ;  as  arts  and  sciences  grew  and  flourished  ;  words 
multiplied,  new  modes  of  phraseology  were  invented,  until  lan- 
guage became  what  we  now  find  it,  a  wonderful  instrument  of 
of  art,  to  aid  the  intellectual  powers  in  the  acquisition,  reten- 
tion and  communication  of  knowledge.  The  study  of  language 
when  considered  as  an  instrument  of  thought,  is  highly  curious 
and  interesting.  The  advantages  of  it  as  a  vehicle  of  our 
thoughts  to  others  are  obvious  ;  but  its  use  as  an  aid  to  our  men- 
tal operations  and  processes  of  solitary  speculation,  is  not  so  ob- 
vious ;  though  equally  great  and  more  indispensable. 

The  next  advantage  arising  from  the  scientific  study  of  Rhet- 
oric and  Criticism  is,  that  it  will  furnish  us  with  a  more  perfect 
knowledge  of  our  internal  constitution,  and  enable  us  more  ef- 
fectually to  cultivate  and  improve  our  intellectual  powers. 
Though  truth  is,  in  its  nature  uniform,  yet  in  its  appearance,  it 
is  various.  Hence  in  our  inquiries  after  it,  we  are  obliged  to 
adopt  different  modes  of  investigation,  and  to  recur  to  Sillerent 
sources  of  evidence.  In  matters  of  pure  abstract  science,  all 
we  require  is  consistency  in  the  mind's  conception. — In  things 
of  an  historical  nature  we  recur  to  testimony.  In  things  belong- 
51 


402  INTKODUCTORY    LECTURE. 

ing  to  mind,  its  various  modifications  and  passions  !  its  laws  and 
powers  ;  wc   recur  to   consciousness.     As  to  the  existence  and 
reality  of  material  things,  we  recur  to  our  external  senses.     In 
estimating  the  productions  of  genius  in  literature  and  in  the  fine 
arts,  we  recur  to  taste.  This,  however,  is  not  to  be  considered  as 
a  simple  power,  a  mere  sensibility  to  beauty  ;  but  as  a  complex 
faculty,  the  result  of  various  mental  powers   highly  improved. 
Taste  is  not   merely   sensitive,  but  discerning.     In  literature,  it 
implies  a  clear,  lively  and  distinct  discernment  of  all  that  is  true, 
just  and  beautiful  in  sentiment  and  style.   The  operations  of  in- 
tellect are  involved  in  all  the  just  decisions  of  taste.     The  pow- 
er of  taste  is  therefore  to  be  considered  as  a  discerning  faculty, 
a  kind  of  natural  reason  and  sensibility  wrought  up  to  perfection 
by  exercise  and  study.     It  is  not  confined  to  literature  ;  it  ex- 
tends to  all  arts  and  sciences,  and  to  all  branches  of  knowledge, 
assigning  to  each  its  appropriate  and  comparative  merit ;  point- 
ing out  what  is  beautiful  and  useful  in  each,  pruning  what  is  re- 
dundant, supplying  what  is  deficient ;  and  though  infinitely  di- 
versified in  its  principle,  yet  always  preserving  the  beautiful  and 
the  true  in  each  kind,  and  on  every  subject  dispensing  the  grac- 
es  of  style  with  prudence   and  wisdom.      In  critical  examina- 
tions of  the  productions  of  genius,  in  History,  Poetry,  and  Elo- 
quence, we  constantly  recur  to  the  powers,  laws,  and  operations 
of  mind.     No  exercise,   therefore,   is  better  calculated  to  culti- 
vate the  principles  of  taste  than  Philosophical  Criticism.     None 
is  better   calculated  to  enlarge  and   perfect  our  knowledge   of 
mind.     Here  are  we  to  look  for  the  origin  of  all  those  charms 
for  which  the  works  of  Genius  in  the  fine  arts  and  in  oratorical 
composition  are   distinguished.     Genuine  Criticism  requires  the 
union  of  Truth  and  Taste,  and   refers  all  that  is  really  elegant 
and  sublime  in  composition,  to  the  principles  of  a  sound  logic. 

Nothing  excellent,  orderly  or  beautiful,  was  ever  produced 
by  chance.  It  is  mind  that  creates,  inspires,  adorns  and  governs 
all  things.  The  object  of  all  genuine  philosophy,  is  the  investi- 
gation of  principles,  and  the  application  of  these  to  the  explana- 
tion of  Phenomena.  Principles  are  of  two  kinds,  experimental 
and  rational.  The  former  are  general  facts,  found  by  observation 
universally  to  obtain,  and  are  referred  to  as  data,  to  explain 


INTRODUCTORY  LF.CTTTRE.  403 

other  facts  which  they  involve.  These  principles  are  obtained 
by  experiment  and  by  observation  of  facts.  The  method  of 
proceeding  is,  in  modern  physics  by  analysis,  which  resolves  the 
compound  forms  of  matter  and  motion,  into  their  constituent, 
elementary  parts.  What  is  called  natural  philosophy,  appears 
to  me  more  properly  denominated  natural  history  ;  since  it  takes 
facts,  and  not  causes,  for  principles. 

This  is  indeed,  all  that  physics  can  do ;  for  its  legitimate  ob- 
ject, is  not  to  find  out  necessary  connections,  but  constant  con- 
junctions ;  not  to  investigate  elementary  causes  ;  but  to  exhibit 
sensible  facts.     But  we  must  remember  that  facts  are  not,  phi- 
losophically speaking,  principles ;  but  effects,  which  flow  from 
them.     True  philosophy  takes  an  higher  aim.     Her  objects  are 
powers  and  primary  causes;  and  these  she  obtains  by  a, regular 
analysis.     Rational  principles  are  obtained  by  the  exercise  of 
our  intellectual  faculties,  in  analysing  the  conceptions  of  the  un- 
derstanding, whose  evidence  rests  on  intuitive  perceptions.     In 
this  mode  of  proceeding,  we  have  as  much  certainty  as  we  can 
have  by  experiment ;  for  we  are  not  more  certain  of  our  exist- 
ence, than  we  are  of  the  perceptions  of  our  own  minds.     Expe- 
riments may  present  facts  to  the  understanding,  but  cannot  de- 
velope  principles  ;  these  lie  beyond  the  region  of  sense,  and  must 
be  sought  for  by  reason  ;  for  this  is  the  proper  instrument  of  all 
truth.     While  investigating  the  philosophical  principles  of  Rhe- 
toric and  Criticism,  we  are  occupied  with  mental  phenomena. 
These  are  proper  subjects  of  observation,  and  contain  in  them, 
the  principles  of  all  our  knowledge  of  mind,  as  much  as  the  ap- 
pearances of  the  visible  world  contain  the  principles  of  all  our 
knowledge   of  matter.     Hence,  Criticism  assumes  a  scientific 
form,  and  rests  on  a  basis  not  less  certain,  than  that  of  natural 
philosophy.     To  the  young,  the  study  of  Rhetoric  and  Criticism, 
is  vastly  more  attractive  than  that  of  the  abstract  sciences  ;  and 
eminently  calculated   to  excite  their  curiosity,  to  evolve,  invig- 
orate and  perfect  the  intellectual  powers. 

The  pleasures  of  these  elegant  pursuits,  are  less  remote  than 
those  of  pure  intellect,  from  the  province  of  sense  and  imagina- 
tion ;  are  enjoyed  with  less  eftbrt  of  abstraction ;  and  by  con- 
stantly exercising  the  powers  of  taste,  diminish  the  fatigue  of 


404  INTRODUCTORY    LECTURE. 

mental  labor ;  and  while  they  enliven  and  expand  the  imagina- 
tion, by  presenting  the  attractions  of  beauty,  they  excite  and 
invigorate  the  powers  of  the  understanding,  by  a  rigid  discipline 
in  practical  Logic.  On  subjects  naturally  agreeable,  habits  of 
reasoning  are  insensibly  formed,  and  the  mind  gradually  prepar- 
ed for  the  highest  exertions  of  intellect.  By  a  constant  reference 
to  the  laws  and  powers  of  the  human  mind,  we  acquire  an  ex- 
tensive knowledge  of  this  subject,  and  lay  a  sure  foundation  for 
a  more  just  and  rational  mode  of  education.  In  the  midst  of 
our  favorable  anticipations  of  future  improvement,  we  must  be 
cautious  in  Rhetoric  and  Criticism,  not  to  attribute  too  much 
efficacy  to  rules  and  precepts.  Nature  must  lay  the  foundation 
of  all  that  is  truly  excellent  and  meritorious.  Every  man  is 
undoubtedly  born  with  the  germs  of  all  the  powers  which  he 
ever  afterwards  displays.  Art  may  improve  the  gifts,  but  can 
never  supply  the  barrenness  of  nature.  All  our  powers  exist  in 
a  state  of  mere  capacity  ;  subsequent  occurrences  and  exigencies 
call  them  forth  into  energy.  Had  we  the  means  of  accurate  and 
continued  observation,  it  is  probable  that  every  man  would 
appear  equally  great,  in  every  period  of  life.  The  utility  of 
rules  consists  in  this,  that  by  directing  our  exertions  in  a  proper 
train,  they  will  enable  us  to  compass  their  objects  with  the  few- 
est errors,  and  the  most  complete  success. 

We  greatly  err,  if  we  imagine  that  the  first  poets,  orators  and 
historians,  were  formed  by  the  scientific  system  of  philosophers 
and  critics. 

On  the  contrary,  the  first  great  writers,  by  the  unaided  pro- 
ductions of  their  own  genius,  gave  rise  to  criticism.  Ancient 
Greece  in  her  happiest  days  was,  the  seat  of  learning,  civility 
and  arts.  A  crowd  of  illustrious  performers  burst  at  once  on  the 
view,  and  by  the  mighty  toils  of  genius,  astonished  and  delighted 
their  cotemporaries.  The  Greek  philosophers  the  subtle  inves- 
tigators of  principles,  were  led  to  pry  into  the  causes  of  these 
wonderful  effects.  Hence,  among  them,  criticism  was  a  deep 
and  thorough  search  into  the  principles  of  good  writing  so  far 
as  these  were  sanctioned  by  existing  productions.  Aristotle,  the 
systematiser  of  Plato,  in  his  treatises  on  rhetoric  and  poetry, 
unfolded  with  wonderful  penetration,  the  elementary  principles 


INTRODUCTORY    LECTURE.  405 

of  these  arts.  He  reduced  criticism  to  a  scientific  form,  and 
presented  its  principles  in  such  an  alhance  with  philosophy,  that 
we  can  call  it  by  no  better  name  than  philosophical  criticism. 
He  united  truth  and  taste,  blended  the  liglit  of  reason,  with  the 
graces  of  beauty ;  and  added  the  completions  of  art  to  the  in- 
ventions of  genius.  Criticism  opened  a  most  extensive  field 
and  presented  as  objects  of  investigation,  the  nature  of  man, 
his  intellect,  imagination,  passions  and  the  innumerable  modifi- 
cations of  character  of  which  he  is  susceptible  in  every  stage  of 
life,  and  in  every  condition  of  society. 

Hence  all  the  means  were  explored,  by  which  the  orator,  the 
poet   and    the    historian,    accomplished   their   several    objects. 
Words  became  objects  of  high  consideration  and  subjects   of 
critical   scrutiny.      They   w^ere   distributed  into  their   various 
kinds ;  their  powers  in  numerous  composition  both  in  poetry 
and  prose,  were  ascertained  and  their  meaning  defined.     Inqui- 
ries were  instituted  into  the  various  sources  from  which  materials 
were  to  be  drawn,  to  enlighten  the  understanding,  to  excite  and 
allay  the  passions.     Thus  philosophical  criticism  opened  a  vast 
fileld  of  inquiry  for  the  grammarian,  the  rhetorician,  the  orator, 
the  logician  and  the  moralist.     From  this  view  of  the  subject  it 
appears,  that  language  is,  in  its  structure  so  interwoven  with  the 
laws  and  powers  of  mind,  that  a  true  knowledge  of  the  former, 
implies  a  knowledge  of  the  latter ;  and  that  grammar,  rhetoric 
and  logic,  are  so  nearly  united,  that  they  are  more  properly  de- 
grees of  the  same,  than  systems  of  different  sciences.     In  various 
instances,  our  corporeal  and  mental  powers  appear  to  be  subject- 
ed to  the  same  laws,  and  to  be  susceptible  of  improvement  from 
the  same  methods  of  discipline.     It  is  universally  admitted,  as  a 
truth  that  all  our  powers  both  of  body  and  mind  gain  strength 
by  exercise.     This  is  abundantly  evident  in  the  wonderful  facil- 
ity and  dexterity  produced  by  exercise  in  all  mechanical  opera- 
tions.    Philosophy  as  yet,  has  done  but  little  towards  furnishing 
a  rational  method  of  improving  the  mind. 

All  that  has  been  heretofore  done  on  this  subject,  is  merely 
tentative ;  nor  can  much  farther  be  expected,  until  the  powers 
and  laws  of  the  human  mind,  are  more  thoroughly  explored, 
and  more  clearly  developed.     When  this  shall  be  accomplished, 


406  INTRODUCTORY    LECTURE. 

it  will  not  be  deemed  extravagant  to  hope,  that  such  efficacious 
methods  of  exercise  and  discipline,  will  be  devised,  as  will  com- 
municate strength  and  skill,  witli  as  much  certainty  and  success 
to  our  mental,  as  to  our  corj).)rcal  powers.  Of  this  we  shall 
find  little  reason  to  doubt,  when  we  consider  that  wonderful 
part  of  man's  constitution,  by  which  he  is  susceptible  of  habit. — 
How  this  gains  ground  and  is  established  either  in  body  or 
mind,  it  is  perhaps  impossible  for  us  to  say,  except,  that  such  is 
the  will  of  God.  The  fact  is  undeniable  ;  and  is  the  only 
ground  of  all  our  ability  and  skill  in  corporeal  or  intellectual 
operations.  Susceptibility  of  habit,  distinguishes  man  from  all 
other  animals,  no  less  than  his  intellect  and  moral  sense.  Some 
animals  are  in  a  degree  capable  of  an  increased  facility  in  per- 
forming certain  mechanical  operations ;  but  they  are  wholly  in- 
capable of  those  high  attaintments  which  result  from  invention 
and  voluntary  discipline.  None  of  the  lower  classes  of  animals 
can  improve  on  their  own  productions,  or  on  those  of  their  pre- 
•decessors.  Their  first  effort  of  skill,  is  as  perfect  as  their  last. — 
Man  alone  has  the  power  of  forwarding  the  perfection  of  his 
nature  beyond  any  assignable  limits,  by  the  voluntary  exercise 
and  discipline  of  his  own  powers. 

By  blending  with  the  study  of  mental  philosophy,  those  arts, 
whose  principal  object  is  beauty,  we  may  reasonably  expect,  that 
the  former  will  be  pursued  with  greater  ardor,  and  be  crowned 
with  greater  success  ;  that  more  judicious  methods  of  instruc- 
tion and  discipline  will  be  invented,  and  all  intellectual  powers 
more  completely  evolved,  and  carried  to  their  highest  degree  of 
perfection. 

Another  benefit  resulting  from  the  scientific  study  of  rhetoric 
and  criticism,  is,  that  it  will  enable  us  to  cultivate  with  greater 
hopes  of  success,  the  most  valuable  of  all  arts,  oratory. 

The  high  importance  and  extensive  utility  of  this,  are  uni- 
versally admitted.  We  should  therefore  justly  expect,  that  ora- 
tory would  be  studied  and  cultivated  w'ith  the  greatest  assiduity 
and  zeal  ;  and  that  no  means  would  be  left  untried  to  facilitate 
its  acquisition.  So  far  from  this,  we  scarcely  find  it  made  a  part 
of  the  course  of  education,  pursued  in  our  public  Colleges  and 
Universities.     Scarce  an  instance  can  be  found,  in  which  even 


INTRODUCTORY    LECTURE.  407 

a  single  Professorship  is  instituted,  for  the  cultivation  of  this 
sublime  and  noble  art.  Neither  public  patronage,  nor  private 
munificence,  has  yet  called  forth  the  efforts  of  the  learned  and 
ingenious,  for  reviving  and  improving  the  study  and  practice  of 
eloquence. 

From  considering  the  neglect  and  degradation  of  oratory, 
we  should  suspect  either,  that  the  subject  itself  were  embarrass- 
ed with  insurmountable  obstacles  ;  or  that  the  ends  of  this  art 
could  be  obtained  by  means  less  expensive  and  laborious.  It  is 
a  position  generally  admitted,  that  eloquence  will  flourish,  in 
every  nation,  in  proportion  as  the  government  is  free.  The  first 
governments  instituted  over  men,  were  despotic  monarchies. 
In  these  the  people  felt  no  interest. 

They  had  no  share  in  the  public  concerns  of  the  state  ;  they 
were  treated  as  inferior  beings,  crushed  under  the  arm  of  power, 
and  swayed  by  fear.  The  annals  of  the  world  furnish  no  trace 
of  eloquence,  until  we  come  to  the  Democratic  States  of  An- 
cient Greece.  Here  the  affairs  of  the  state,  were  deliberated  on^ 
discussed  and  decided,  in  the  assemblies  of  the  whole  people. 
He  who  could  have  most  influence  in  these,  was  master  of  the 
State.  Here  fame,  wealth,  honor,  and  power  waited  on  the 
steps  of  the  orator.  Place  men  in  the  same  political  situation, 
in  any  other  age  or  country,  and  the  same  effects  will  follow. 
It  must  however  be  observed,  that  such  governments  as  the  pet- 
ty democracies  of  ancient  Greece,  are  utterly  impracticable,  a- 
mong  people  spread  over  extensive  districts  of  territory,  repre- 
sentative governments  can  never  be  so  free,  nor  can  they  be  so 
tyrannical,  as  small  democracies. 

Such  governments  as  those  of  the  individual,  and  of  the  Uni- 
ted States,  possess  as  liigh  a  degree  of  freedom  as  is  practicable, 
or  desirable  ;  and  afford  ample  scope  for  the  powers  of  the  ora- 
tor. We  must  not,  however,  expect  that  the  world  in  her  old 
age,  when  the  sciences  have  gained  the  ascendency  over  the 
arts ;  when  men  are  swayed  more  by  reason  and  judgment,  than 
by  fancy  and  passion,  will  bring  forth  such  vigorous  children, 
as  in  the  days  of  her  youthful  maturity.  Among  the  various 
causes  which  might  be  assigned  for  the  decay  of  oratory  in 
modern  times,  I  shall  mention  only  one  ;  I  mean  the  neglect  of 


403  INTRODUCTORY    LECTURE. 

the  language  of  the  fancy  and  })assions.  Language,  in  its  com- 
mon acceptation,  is  limited  to  words,  either  written  or  spoken. 
Language  thus  understood  would  probably  answer  every  pur- 
pose, did  man  possess  no  power  but  intellect.  This  however  is 
far  from  being  the  case.  He  possesses  fancy  and  passions. 
These  constitute  a  most  interesting  branch  of  his  nature.  They 
are  furnished  by  nature  with  a  language  peculiar  to  themselves ; 
a  language  which  without  art  or  study  instantly  expresses  all 
their  impulses,  movements  and  modifications.  On  this  lan- 
guage depends  all  that  is  forcible,  affecting  and  sublime  in  ora- 
tory.— Words  are  sufficient  to  convey  what  are  called  ideas,  but 
are  absolutely  incapable  of  expressing  our  internal  feelings,  sen- 
timents and  passions. 

Words  of  course  cannot  supply  the  exigencies  of  the  orator, 
since  they  furnish  him  with  no  means  of  operating  on  the  active 
powers  of  man.  It  may  then  be  enquired,  what  more  is  want- 
ed ?  I  answer  the  language  of  looks,  tones  and  gestures. 
These  constitute  a  natural  language  formed  by  God  himself,  and 
intelligible  to  all  men,  in  all  ages,  and  nations.  By  looks  and 
gestures  only,  all  that  passes  in  the  mind,  may  be  completely 
conveyed.  For  the  truth  of  this,  I  appeal  to  the  ancient  panto- 
mimic representations.  In  these,  not  a  word  was  spoken  ;  the 
spectators  were  interested,  agitated,  transported  ;  they  laughed, 
wept,  rejoiced,  and  felt  by  turns  all  the  passions  and  sentiments 
peculiar  to  man.  It  was  even  a  contest,  between  the  great  Ro- 
man Orator  and  Roscius  which  could  express  a  sentiment  most 
forcibly,  the  former  by  words,  or  the  latter  by  look  and  gestures. 
Thus,  we  may  safely  assert,  that  words  are  not  even  an  indis- 
pensable part  of  language ;  and  yet  this  is  all  or  nearly  all,  to 
which  the  modern  teachers  of  eloquence  pay  any  attention. 
No  wonder  that  eloquence  is  not  heard  when  she  has  lost  her 
tongue !  Can  this  be  restored  ?  Undoubtedly  it  can.  What 
has  been  done  once,  can  be  done  again.  The  ancients  perfect- 
ly understood  this  language.  All  that  is  now  wanted  to  revive 
it,  is  the  attention  and  labor  of  ingenious  men,  to  copy  it  from 
nature  and  reduce  it  to  system. 

Looks  and  gestures,  constitute  a  language  of  external  signs. 
These  arc  the  work  of  Nature  herself,  and  they  exactly  corres- 


INTRODUCTORY      LECTURE.  409 

pond  to  their  internal  cause.  All  men,  from  their  birth,  know 
this  language,  and  can  with  the  utmost  certainty  and  facility,  re- 
fer every  external  sign,  to  its  internal  principle.  This  is  more 
evident  with  respect  to  the  more  vigorous  emotions  and  passions. 

These  are  marked  with  a  distinct  sign  which  is  never  misun- 
derstood either  in  kind  or  degree.  The  other  less  vigorous  are 
marked  by  a  common  sign  sufficiently  distinct  and  legible  to  in- 
dicate their  nature.  One  who  has  not  paid  particular  attention 
to  this  subject,  will  not  readily  believe  or  conceive  the  exact 
harmony,  with  which  the  external  form  and  powiers  of  man  are 
adjusted  to  his  internal  sentiments  and  passions.  What  internal 
feeling,  passion,  or  sentiment,  cannot  readily  and  clearly  be 
pointed  out,  by  the  motions  of  the  hand,  head,  eyes  ;  in  short, 
by  all  the  features  of  the  countenance,  and  by  all  the  attitudes 
of  the  body  ?  To  these  add  the  expressive  power  of  tones. 
These  vary  and  modify,  almost  indefinitely,  the  meaning  and 
force  of  any  form  of  words.  The  accounts  of  the  effects  of 
Ancient  Oratory  seem  incredible ;  but  when  we  consider  what 
a  powerful  instrument  language  was,  as  used  by  the  Ancients, 
consisting  of  words  the  most  expressive,  delivered  in  tones  sug- 
gested by  the  sentiment,  and  these  all  accompanied  by  looks 
and  gestures,  each  of  which  would  constitute  a  powerful  medi- 
um of  conveyance  ;  our  increduhty  will  vanish,  and  we  shall 
be  filled  with  astonishment  and  admiration  at  human  skill  and 
genius.  While  destitute  of  the  knowledge  and  use  of  language 
in  its  fullest  extent,  we  are  ignorant  of  some  of  our  noblest  pow- 
ers, and  deprived  of  some  of  the  highest  enjoyments  of  which 
we  are  capable.  That  part  of  our  constitution  which  is  the  seat 
of  the  fancy  and  passions,  is  at  present  almost  wholly  barren, 
and  uncultivated.  These  limbs  of  our  constitution,  which  have 
withered  in  a  palsy,  of  two  thousand  years,  must  be  revived  by 
the  galvanic  pile  of  wealth,  and  honor  and  fame,  and  restored  to 
to  the  pristine  health  and  vigor. 

Let  the  youth  under  the  most  accomplished  rhetorical  teach- 
ers be  carried  through  as  long  a  series  of  laborious  exercises,  as 
those  who  are  destined  for  mechanical  labor ;  and  we  need  not 
despair  to  see  anotiier  Cicero  and  Demosthenes. 

The  scientific  study  of  rhetoric  and  criticism,  will  keep  alive 
5-2 


410  INTRODUCTORY    LECTURE. 

all  their  subsidiary  branches  of  literature  and  science,  and  by 
promoting  a  taste  for  all  tiie  arts  of  elegance  and  beauty,  will 
contribute  to  individual  happiness  and  public  prosperity.  Hav- 
ing delivered  what  I  propose  as  an  introduction  to  a  course  of 
lectures  to  the  senior  class  of  this  college,  I  now  come  to  a  close 
lest  I  should  trespass  upon  the  patience  of  my  audience. 


APPENDIX. 


The  Rev.  Asa  Messer,  D.  D.,  LL.  D.,  late  Presi- 
dent of  Brown  University,  published  several  occasional 
Sermons,  Orations,  and  Addresses,  which  are  full  of 
that  sound,  practical  wisdom  for  which  he  was  so  emi- 
nently distinguished.  The  Editor  believes  he  shall 
gratify  Dr.  Messer's  numerous  pupils  and  friends,  as 
well  as  the  reading  public  generally,  by  adding  the  fol- 
lowing Addresses  which  are  a  fair  specimen  of  the 
other  productions  of  his  powerful  pen.  His  concep- 
tions strong,  distinct  and  animated,  are  expressed  in  a 
style  terse,  simple,  and  vigorous. 


ADDRESS, 


DELIVERED  TO  THE 


GRADUATES  OF  BROWN  UNIVERSITY, 


AT    THE 


COMMENCEMENT, 

SEPTEMBER  4,   1811. 


BY  ASA  MESSER,  D.  D., 

PRESIDENT       OF      BROWN       UNIVERSITY. 


AN    ADDRESS; 


Your  future  prosperity,  Young  Gentlemen,  will  greatly  de- 
pend on  your  choice  of  a  profession  for  life.  Should  you  choose 
no  profession  at  all,  you  would,  having  no  stimulus,  be  likely  to 
live  with  no  industry  or  enterprise  ;  and  of  course  with  no  use- 
fulness, respectability,  or  satisfaction.  Should  you,  while  nature 
would  give  you  one  profession,  give  yourselves  another,  this 
might  be  even  worse  than  none  at  all :  it  might  keep  you  ever 
struggling  both  against  wind  and  tide.  It  is  hence  important 
that  you  should  ascertain  the  profession  which  nature  would 
give  you. 

Nature,  Young  Gentlemen,  will  never  work  contradictions  : 
she  will  never  build  castles  in  the  air  :  she  will  never  require 
you  to  move  the  world,  unless  she  will  allow  you  a  place  to 
stand  on  :  she  will  never  give  you  a  birth,  which  she  will  not 
fit  you  to  fill. 

On  what  profession,  then,  do  you  think  of  entering?  Do  any 
of  you  think  of  entering  on  the  profession  of  Law  ?  This  pro- 
fession undoubtedly  stands  near  the  door  of  promotion.  Men 
educated  in  the  school  of  law  will  ever  fill  the  high  offices  of 
our  nation.  From  them  the  President  of  the  United  States,  the 
Secretaries,  the  Ambassadors,  the  Judges,  and  a  great  portion 

^  This  Address  is  now  first  published  from  the  original  manuscript. 


416  AN     ADDRESS. 

of  the  members  of  Congress  will  generally  be  selected.  By  them 
therefore,  notwithstanding  the  excellent  republican  form  of  our 
government,  the  important  destinies  of  our  nation  will  actually 
be  directed.  By  them  will  be  decided  the  great  questions  of  na- 
tional policy,  whether  we  will  have  peace  or  war  ?  whether  we 
will  assert  our  rights,  or  neglect  them  ?  whether  we  will  follow 
the  direction  of  others,  or  of  ourselves  ?  whether  we  will  go  on 
to  perfection  with  that  political  system  which  is  portrayed  and 
guaranteed  in  the  great  charter  of  our  nation,  or  abandon  it 
like  a  rotten  vessel  unfit  to  stem  the  billows  of  the  deep  ? 
whether,  in  fact,  we  will  merit  the  blessed  privileges  of  freedom, 
or  the  cursed  privileges  of  slavery  ? — 

By  them  also,  especially  through  the  medium  of  the  press, 
will  that  public  opinion  be  always,  in  a  great  measure,  guided, 
which  itself  will  always  in  a  great  measure,  guide  all  our  civ- 
il policy  :  so  that  in  the  legal  profession,  we  may  expect  ever  to 
find  our  most  influential  agents,  as  well  in  the  election  of  our 
rulers,  as  in  the  enaction  and  execution  of  our  laws. 

By  them,  moreover,  better  perhaps  than  by  any  other  men, 
may  those  oppressions  be  prevented  or  redressed,  which  spring 
from  the  avarice  or  malignity  of  private  persons  ;  and  these, 
though  they  may  make  less  uproar,  may  not  make  less  mischief 
tiian  those  which  spring  from  the  ambition  or  madness  of  public 
rulers.  Superadded,  therefore  to  your  desire  of  promotion, 
principles  of  patriotism  and  of  benevolence  might  induce  you 
to  turn  your  attention  to  the  pursuits  of  the  bar. 

Notwithstanding  all  this,  I  would,  however,  advise  you  to 
make  inquiry,  whether  you  possess  the  qualifications  which  may 
enable  you  to  discharge  with  honor  the  arduous  duties  of  this 
profession  ?  whether  you  possess  the  genius,  the  acumen,  the 
studiousness,  and  the  perseverance  so  indispensable  in  the  char- 
acter of  a  lawyer  ?  And  whether  also  you  possess  the  general 
inclination  and  habits  which  harmonize  with  the  general  busi- 
ness of  the  profession  ?  Destitute  of  these  you  should  not  al- 
low yourselves  to  doubt  in  the  case.  The  voice  of  nature, 
which  is  the  voice  of  God  himself,  will  forbid  you  to  expect 
celebrity  either  in  the  study  or  the  practice  of  Law. 

Should  you,  after  all,  actually  make  choice  of  this  respecta- 


AN    ADDRESS.  417 

ble  profession,  I  would  remind  you  that,  following  the  proper 
design  of  it,  you  will  stand  the  avowed  patrons  and  advocates 
of  the  principles  of  justice.  Never,  then,  Young  Gentlemen, 
never  allow  a  violation  of  them  in  yourselves  ;  and  never  advise 
it  in  others.  Never  allow  yourselves  to  stand  on  the  side  of  un- 
righteousness. Never  allow  yourselves  to  assist  a  villain  to  cov- 
er the  wages  of  iiis  wickedness,  or  to  screen  himself  from  the 
righteous  penalty  of  the  Law.  In  favor  of  the  man,  who,  by 
fraud,  keeps  back  the  wages  of  the  hireling,  or  the  mite  of  the 
widow,  or  the  crumb  of  the  orphan,  never  allow  yourselves  to 
make  a  plea  any  sooner  than  in  favor  of  the  Neros,  the  Caligu- 
las,  or  the  Alexanders  of-  the  earth. 

Should  you,  having  chosen  this  profession,  choose  also  to  di- 
rect the  influence  it  may  give  you  to  the  direction  of  the  public 
opinion,  and  of  the  consequent  civil  policy  of  tho  nation.  I 
would  also  remind  you  that  even  here  you  should  still  stand  the 
avowed  advocates  of  the  same  principles  ;  and  hence  I  would 
also  exhort  you  ever  to  defend  and  to  promote  the  great  prin- 
ciples of  our  government,  the  principles  of  civil  and  religious 
freedom  ;  for  they  all  stand  on  the  ground  of  inflexible  justice. 
I  would  especially  exhort  you  ever  to  keep  burning  in  your  own 
breasts  that  patriotic  fire  which  was  ever  burning  in  the  breasts 
of  the  gi-eat  pillars  of  the  American  liberty  and  Independence  ; 
and,  amidst  all  the  contentions  of  party  politics,  ever  to  hold 
your  fellow  citizens  as  members  of  the  same  family  with  your- 
selves, and  never  to  allow  to  any  other  nation  the  right  of  abus- 
ing, or  controlling,  or  directing  your  own. 

Do  any  of  you  think  of  entering  on  the  profession  of  Theolo- 
gy ?  This,  indeed,  is  a  noble  profession.  The  glorious  gospel 
of  the  blessed  God  exhibits  the  greatest  blessings  ever  given  to 
man.  What  blessings  can  possibly  be  greater  than  the  pardon 
of  sin  and  the  justification  by  grace  flowing  in  the  blood  of  the 
everlasting  covenant  ?  Than  the  restoration  to  the  favor  of  God, 
the  consolations  of  his  love,  the  joys  of  his  salvation,  the  glories 
of  his  kingdom,  promised  in  the  the  gospel  to  all  the  followers 
of  the  Lamb  ?  What  service  can  possibly  be  more  dignified, 
more  valuable,  or  benevolent  than  to  proclaim  these  inestimable 
blessings  to  the  guilty  children  of  men  !  The  service  of  the 
53 


418  AN    ADDRESS. 

Itiithful  preacher  of  the  gospel  vvc  may  venture  to  say,  is,  of  all 
the  services  he  can  perform,  the  most  consoling  to  himself,  the 
most  beneficial  to  others,  the  most  acceptable  to  God. — To  the 
proper  performance  of  this  service,  how^ever,  peculiar,  important 
qualifications  are  indispensably  necessary ;  and  of  these  a  most 
essential  and  prominent  one  is  a  moral  taste  congenial  with  the 
doctrine  of  the  gospel.     A  preacher  destitute  of  this,  can  nev- 
er discharge  his   duty  either    with  pleasure    to   himself,  or  with 
profit  to  others.     To  a  thoughtless  worldling,  or  a  giddy  sensu- 
alist, or  a  vain,  unprincipled  man  of  honor,  what  but  irksome 
drudgeries  must  be  the  solemn  duties  devolved  on  every  preach- 
er, of  comforting  the  mournful,  of  visiting  the  sick  and  the  dy- 
ing, of  binding  up  the  broken  in  heart,  of  proclaiming  liberty  to 
the  captive,  and  the  opening  of  the  prison  to  them  that  are 
bound,  of  standing  as  a  pillar  in  the  house  of  God,  and  discus- 
sing, defending  and  enforcing  the  awful,  important  truths  of  our 
holy  religion  ?  And  how  by  such  a  man  can  these  solemn  duties, 
if  discharged  at  all,  be  discharged  with  advantage?  In  general 
also,  especially  in  this  country,  the  services,  however  worthy  or 
faithful,  of  a  great  portion  of  our  preachers,   will  command  but 
very  moderate  compensations.     If  money,  indeed,   is  your  ob- 
ject, you  may  gain  it  better  by  plowing  than   preaching.     Un- 
less, then,  you  heartily  love  the  doctrine  of  the  glorious  gospel, 
and  heartily  desire  to  proclaim   it  among  your   fellow  men  ;   if 
you  feel  no   conviction  of  duty   in   the  case,  no  necessity  laid 
upon  you  to  preach  the  gospel,   and  no  woe  denounced  against 
you,  if  you  preach  not  the  gospel,  even  worldly  principles,  and 
much  more  the  principles  of  religion,  but  especially  the  awful 
woe  which  religion  denounces  against  those  who  run  when  not 
sent,  should  induce  you  to  seek  a  living  in  almost  any  profession 
sooner  than  in  the  profession  of  Theology. 

This  sacred  profession,  should  any  of  you  follow  it,  will  re- 
quire you  to  stand  as  the  defence  of  the  gospel,  as  the  pillars  and 
ground  of  truth.  Should  you,  then,  be  afraid  of  the  truth,  or 
ashamed  of  it  ?  Should  you  in  any  case  strive  to  keep  the  truth 
at  the  bottom  of  the  well,  or  to  bar  up  the  way  against  the  pro- 
gress of  it  ?  As  the  pillars^and  ground  of  truth  you  should  ever 
stand  prepared  to  meet  it,  to  defend  it,  to  enforce  it,  to  follow 


AN    ADDRESS.  419 

it ;  and  you  should  never  willingly  allow  it  to  be  held  in  bond- 
age, or  in  disgrace  by  any  of  the  dogmas,  or  traditions,  or  au- 
thorities of  men.  You  here  should  allow  nothing  but  a  sense  of 
duty  to  carry  you  into  the  field  of  theological  controversy  :  for 
then  you  will  be  liable  to  sacrifice  the  truth  of  God,  not  less 
than  the  love  and  peace  of  men.  And  you  should  avoid,  or 
give  up  all  the  principles  or  practices,  which,  however  favorable 
to  your  friends  or  yourselves,  stand  not  on  the  ground  of  truth, 
and  tend  not  to  the  defence  of  the  gospel.  You  should,  therefore, 
cherish  in  yourselves  the  meekness,  the  candor,  the  charity,  and 
the  forbearance,  not  less  than  the  ardor,  the  industry,  the  faith- 
fulness and  the  perseverance  so  remarkable  in  the  lives  of  the 
primitive  preachers. 

Let  you  follow  what  profession  you  may,  I  hope  you  will 
still  stand  the  patrons  and  advocates  of  the  Christian  religion. 
This  was  the  religion  of  the  venerable  fathers  of  our  country. 
For  the  peaceable,  unmolested  enjoyment  of  it,  they  left  their 
native  land,  crossed  a  boisterous  ocean,  and  settled  in  a  howling 
wilderness.  Here  the  combined  horrors  of  famine,  wild  beasts 
and  savage  men  could  not  lessen  their  zeal  for  the  welfare  of 
this  holy  religion.  They  made  it,  like  their  daily  bread,  a  sub- 
ject of  their  daily  prayers  ;  and  in  all  their  arrangements  for  the 
future  prosperity  of  the  New  World,  they  made  the  prosperity 
of  their  religion  a  primary  object  of  their  attention.  Their  sons 
followed  their  example  ;  and  hence  some  traits  of  this  blessed 
religion  are  now  apparent  in  almost  all  the  valuable  institutions 
of  our  country.  The  extinction,  therefore,  of  this  religion 
among  us  would  be  attended  with  very  extensive  and  painful 
innovations  ;  at  least  with  a  radical,  if  not  horrible  change  in 
our  systems  of  education,  in  our  schools,  in  our  colleges,  in  our 
libraries  and  literary  societies,  and  in  our  habits  of  thinking,  of 
talking  and  of  reading,  as  well  as  with  an  entire  subversion  of 
our  houses  of  worship,  of  our  rehgious  societies  and  of  our  as- 
semblies for  praying,  preaching,  and  hearing,  and  an  entire  re- 
linquishment of  our  arts  of  devotion  whether  in  the  family,  at 
the  table,  at  the  bed  of  sickness,  or  in  the  house  of  death. 
Could  a  patriot  desire  innovations  like  these  ?  Would  they  not 
endanger  our  morals,  our  freedom,  our  safety  ?     Would  they 


420  AN     ADDRESS. 

not  fill  our  land  with  barbarous  cruelty,  with  iiorriblc  licentious- 
ness? And  would  they  not  render  it  more  fit  to  be  the  land  of 
any  other  set  of  men,  tlum  the  land  of  the  devout,  puritanical 
founders  of  New  England.  As  long  as  you  live,  I  beg  you. 
Young  Gentlemen,  to  remember,  that  a  primary  reason  both  for 
the  first  settlement  of  this  country,  and  for  its  subsequent  growth 
and  prosperity  must  be  found  in  an  ardent  attachment  to 
the  Christian  religion.  Both  your  filial,  and  your  patriotic 
afi'ections  might,  therefore,  induce  you  to  respect  and  befriend 
the  religion  of  Jesus. 

This  religion,  moreover,  is  the  religion  of  God  himself,  the 
Father  of  lights,  the  great  Father  of  you  all ;  and  in  your  belief 
and  practice  of  it  He  has  suspended  your  everlasting  welfare. 
Ought  you  to  doubt  a  moment  whether  you  will  revere  or  obey 
a  religion  like  this  ?  a  religion  revered  and  obeyed  by  the  first 
and  the  best  men  in  the  land,  and  fitted  to  render  it  forever  a 
land  of  justice,  order,  freedom  and  safety  ;  of  truth,  peace,  love 
and  joy  ?  a  religion  sanctioned  by  the  supreme  .Tehovah,  flowing 
from  the  spring  of  all  perfection,  and  rendering  benevolent  and 
happy  all  its  followers?  and  a  religion  too,  which,  should  you 
all  possess  it,  would  bind  you  all  indissolubly  together,  though 
scattered  among  the  remotest  nations,  would  finally  bring  you 
all,  glorified  class-mates,  immortal,  blessed  brothers,  into  a  land 
of  perfect,  unchanging  friendship  and  pleasure  ?  No,  my  young 
friends,  God  forbid  ;  and  I  exhort  you,  now  in  the  last  words  of 
this  address,  to  measure  your  progress  in  moral  worth  only  by 
your  progress  in  Christian  love. 


A 

DISCOURSE, 

DELIVERED    IN    THE 

CHAPEL  OF  RHODE  ISLAND  COLLEGE, 

TO    THE 

SENIOR  CLASS,  ON  THE  SUiNDAY 

PRECEDING    THEIR 
COMMENCEMENT, 

1799. 
BY  ASA  MESSER,  A.  M. 

PROFESSOR    OF    THE    LEARNED    LANGUAGES. 


To  the  Young  Gentlemen  of  the  Senior  Class,  at 
whose  request  this  Discourse  was  both  delivered  and 
published,  it  is  now  most  cheerfully  dedicated,  with 
ardent  wishes  for  their  rapid  growth  in  science,  virtue, 
and  happiness ;  by  their  most  sincere  and  hearty  friend, 

ASA  MESSER. 


A    DISCOURSE. 


A?  this  is  the  last  time,  my  friends,  young  men  of  the  Senior 
Class,  in  which  I  shall  publicly  address  you  as  members  of  this 
institution ;  and  probably  the  last  time,  indeed,  in  which  I  shall 
ever  address  you  all  publicly  and  in  a  body,  while  I  have  power 
to  speak,  or  you  to  hear  ;  it  has  been  my  earnest  wish  to  address 
you  on  a  subject  of  the  greatest  importance,  and  the  most  befit- 
ting your  present  circumstances.  Hence,  though  among  the 
great  variety  of  interesting  and  pertinent  subjects  which  have 
readily  occurred,  I  have  had  great  anxiety  in  fixing  my  choice ; 
still,  after  diligent  meditation,  I  have  at  length  fixed  it  on  the 
subject  suggested  in  the  second  chapter  of  St.  Paul's  epistle  to 
Titus,  and  sixth  verse. — "  Young  men  exhort  to  be  sober-minded.'^ 

By  turning  to  your  Greek  testaments,  you  will  at  once  discov- 
er that  the  original  verb,  here  translated  "sober-minded "  is 
compounded  of  two  Greek  words,  which  conjointly  signify  a 
soundness  of  mind,  or  a  sound,  healthy,  reasonable  mind. 
Hence  Titus  is  directed,  in  the  text,  to  exhort  young  men  to 
possess  and  cultivate  a  sound,  healthy,  reasonable  mind ;  and  I 
can  think,  young  men,  of  no  exhortation  more  important  in  itself, 
or  more  befitting  your  present  circumstances,  whether  I  consider 
you  as  candidates  for  promotion  and  happiness  in  this  life,  or  in 
the  next. — In  discoursing  on  the  subject  of  this  exhortation,  I 


424  A    DISCOURSE. 

intend  to  bring  into  view  only  a  few  of  the  many  particulars, 
which  are  essential  to  a  soundness  of  mind,  and  to  draw  from 
tlicni  some  practical  inferences  and  reflections. 

I.  It  is  essentia]  to  a  sound  mind  to  believe  the  eternal  exist- 
ence, and  the  infinite  perfections  of  God.  No  man  in  the  ex- 
ercise of  reason  can  make  himself  believe  that  nothing  is  the 
author  of  something;  or  that  he  himself  has  never  had  a  begin- 
ning; or  that  the  world  and  its  component  parts  have  no 
existence.  Hence  every  such  man  must  allow  that  there  must 
be  some  eternal  being.  For,  if  there  is  no  eternal  being,  it  is 
manifest  that  there  was  once  a  time,  when  there  was  nothing 
in  existence ;  and  consequently,  that  whatever  is  now  in  exist- 
ence, had  its  origin  in  nothing.  But  an  eternal  being  must  be 
self-existent ;  and  a  self-existent  Being  must  be  necessary  ;  and 
a  necessary  being  must  be  unchangeable  ;  and  an  unchangeable 
being  must  be  all-perfect  and  glorious ;  and  such  a  being  is  the 
very  God  we  are  seeking. — Let  it  be  only  granted  that  the  world 
and  its  component  parts  are  existent,  and  not  eternal,  that  is, 
not  unchangeable,  and  that  something  cannot  originate  from 
nothing,  which  certainly  none  but  a  distempered  mind  will  refuse 
to  grant,  and  then  none  but  such  a  mind  can  deny  what  the 
apostle  asserts,  that  "  The  invisible  things  of  Him  from  the  cre- 
ation of  the  world  are  dearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  poiver  and  Godhead."  There  is 
no  way,  indeed,  of  avoiding  the  conclusion,  that  there  is  a  God 
of  infinite,  underived  perfections,  but  by  denying  the  most  plain 
suggestions  of  common  sense,  and  by  asserting  tenets,  which 
nothing  but  downright  madness  can  induce  a  man  to  believe ; 
that  the  world,  that  we  ourselves,  have  no  creator  ;  that  the  sun, 
planets  and  stars,  are  upheld  without  any  upholder,  and  govern- 
ed without  any  governor;  that  all  the  phenomena  of  the  heavens- 
are  the  oflispring  of  chance,  or  nothing ;  that  all  the  beauty, 
order  and  contrivance  on  this  earth,  arc  accidental,  and  without 
design ;  that  the  mineral,  vegetable  and  animal  kingdoms,  are 
expressive  of  no  wisdom,  direction  or  control ;  and  that  even 
the  curious  and  wonderful  mechanism  of  man  is  the  effect  of  no 
cause,  the  token  of  no  contrivance.     These,  and  numberless 


A    DISCOURSE.  425 

other  most  gross  absurdities,  are  essentially  connected  with  the 
belief  of  atheism.  On  the  very  principle  that  we  believe  that 
any  work  of  art  is  the  effect  of  an  artist ;  that  a  watch  was  made 
by  a  watch-maker,  we  must  believe  that  we  ourselves,  and  the 
whole  universe,  are  the  effects  of  infinite,  eternal  power ;  that 
we  were  made  by  Him,  ivho  has  neither  a  variableness,  nor  the 
shadow  of  a  turning. 

II.  In  a  christian  land,  it  is  essential  to  a  sound  mind  to  be- 
lieve that  the  Bible  is  the  word  of  God.  In  pi'oof  of  this,  I 
will  suggest  the  following  observations  : 

1.  A  certain  knowledge  of  future  events  lies  wholly  beyond 
the  reach  of  man.  No  man  can  tell  exactly  what  will  happen 
even  to-morrow  ;  much  less  what  will  happen  an  hundred,  or 
a  thousand  years  hence.  It  is  as  inconceivable  that  man,  by  his 
own  reason,  should  gain  a  perfect  knowledge  of  distant,  future 
events,  as  it  is  that  he,  by  his  own  strength,  should  annihilate 
the  universe.  The  creation  of  all  things  from  nothing  is  not  a 
greater  display  of  infinite  power,  than  the  foreknowing  of  all 
things  is  of  infinite  knowledge.  Hence  there  can  be  no  great- 
er absurdity  than  to  imagine  that  any  Being  but  God  can  fore- 
know future  events,  or  give  an  exact  account  of  them  before 
they  arise, — In  the  bible  there  are  many  predictions  of  events, 
which  were  not  to  happen  until  a  great  length  of  time  after  the 
predictions  were  made  ;  and  which  also  were  wholly  improbable, 
and  contrary  to  all  human  foresight  or  expectation  ;  yet,  at  the 
time  appointed,  it  has  been  found  that  those  predicted  events 
have  exactly  corresponded  with  the  predictions.  Hence  it  is 
clear,  that  those  predictions  must  have  been  dictated  by  the 
spirit  of  God ;  and  that  the  bible,  which  contains  them,  must 
be  divine.  Must  not  that  be  a  divine  revelation,  which  more 
•than  seventeen  hundred  years  ago,  gave  a  historical  account  of 
the  unnatural  and  dreadful  convulsions,  and  even  of  the  mon- 
strous infidelity  and  atheism,  which,  at  this  day,  pervade  and 
torment  the  nations  of  Europe  ? 

2.  The  power  of  working  miracles,  or  of  suspending  or  chang- 
ing the  course  of  nature,  is  certainly  the  prerogative  of  God 
alone.     If  you  have  evidence  that  a  man,  by  a  bare  command, 

54 


426  A    DISCOURSE. 

lias  made  a  dry  way  tlirough  the  midst  of  a  sea  ;  or  has  given 
health  to  tlie  sick,  speech  to  the  dumb,  sight  to  the  bhnd,  or 
hfe  to  the  dead,  you  cannot  possibly  doubt  but  that  man  must 
derive  especial  assistance  from  the  great  invisible  source  of 
power.  Surely  none  but  God  himself  can  be  the  author  of  such 
deeds.  Hence  Moses  and  the  prophets,  Jesus  Christ  and  his 
apostles,  must  have  been  assisted  by  the  special  agency  of  God 
himself.  For  it  is  as  reasonable  to  believe  that  the  miracles 
ascribed  to  them  were  the  eflects  of  no  cause  at  all,  as  to  beheve 
they  were  the  effects  of  human  power,  or  of  any  power  less 
than  infinite.  Consequently  they  must  have  been  the  special 
agents  of  God,  commissioned  to  manifest  his  counsels  to  men. 
The  nature  of  things  does  not,  indeed,  admit  a  stronger  proof 
of  a  divine  revelation,  than  that  which  was  given  at  the  resur- 
rection of  Jesus  Christ.  As  it  is  certain  that  none  but  God  can 
raise  or  animate  the  dead,  he  himself  must  have  raised  and  ani- 
mated Jesus  after  his  crucifixion.  Jesus,  consequently,  must 
have  been  the  son  of  God,  and  his  religion  the  pure  offspring  of 
the  divine  nature.  Let  us  visit  the  burying  ground  ourselves ; 
let  us  behold  a  corpse  deposited  in  the  earth,  and  covered  with 
clods  ;  and  let  us,  the  third  day  after  this,  visit  the  same  ground 
and  behold  the  same  corpse  inspired  with  life  and  vigor  ;  throw- 
ing off  the  cumbrous  clods,  and  the  funeral  attire  ;  forsaking  the 
awful  mansion  of  death,  and  resuming  its  former  converse  with 
friends  and  spectators !  Must  we  not  be  convinced  that  God  is 
there  ?  Must  we  not  be  convinced  that  whatever  information 
this  re-animated  corpse  shall  give  us,  has  its  origin  in  the  coun- 
sels of  heaven  ?  Must  not  our  minds,  indeed,  be  dangerously 
distempered,  if  we  do  not  yield  to  conviction  ?  Yes,  I  am  bold 
to  say,  that  the  resurrection  of  Jesus  Christ  was  as  great  a  proof 
that  he  was  the  son  of  God,  as  the  nature  of  things  will  admit ; 
and  that  he,  who,  when  that  fact  is  once  established,  shall  deny 
the  divine  authenticity  of  the  scriptures,  is  devoid  of  that  sound- 
ness of  mind  which  is  essential  to  a  good  judgment. 

3.  The  bible  contains  in  itself  a  proof  of  its  own  divinity. 
The  character  which  it  gives  us  of  God,  and  the  character  which 
it  gives  us  of  men  ;  the  way  of  salvation  which  it  discloses  by 
Jesus  Christ,  and  the  system  of  acting,  speaking  and  thinking, 


A    DISCOURSE.  427 

which  it  every  where  inculcates  ;  all  its  precepts,  all  its  doctrines, 
all  its  information,  though  never  to  be  reconciled  with  a  human 
origin,  are  yet  exactly  such  as  might  reasonably  be  expected  in 
a  revelation  from  God.  No  where  else  can  we  find  so  complete 
a  description,  even  of  ourselves,  as  we  find  in  the  bible.  Let 
us  turn  our  thoughts  in  on  our  own  hearts,  and  compare  what 
we  there  find  with  the  character  the  scriptures  give  us  of  man. 
Though  this  may  fill  us  with  humility  and  astonishment,  it  will 
still  shew  us  that  He,  who  knows  the  hearts  of  men,  is  the  au- 
thor of  the  bible.  No  where  else  can  we  find  such  a  rational 
and  glorious  account  of  the  character  and  government  of  God ; 
and  no  where  can  we  find  a  way  in  which  such  imperfect,  sinful 
creatures  as  men  are,  can  be  just  with  God,  and  made  happy 
forever,  but  in  Him,  who  is  the  way,  the  truth  and  the  life.  No 
where  else  can  we  find  a  system  of  morals  worthy  to  be  com- 
pared with  the  morals  of  the  bible.  Search  among  the  heathens, 
infidels  and  Mahometans,  both  ancient  and  modern ;  search  in 
every  corner  of  the  globe,  you  can  find  no  system  of  morality 
so  pure,  so  perfect,  so  divine  as  that  you  find  in  the  bible.  The 
morality  here  taught  is  enstamped  with  the  infinite  wisdom  and 
benevolence  of  its  author;  for  it  is  exactly  fitted  to  exterminate 
the  whole  herd  of  noxious  passions  from  the  human  heart ;  to 
dry  up  the  most  fruitful  sources  of  human  wretchedness,  and  to 
give  men  as  great  a  degree  of  felicity  as  their  very  natures  will 
allow.  Hence  the  character  of  a  christian  comprises  the  whole 
cluster  of  moral  virtues  ;  and  they  who  are  the  greatest  christians 
are  the  greatest  proficients  in  love,  peace,  truth,  patience,  for- 
giveness, impartiality,  faithfulness,  philanthropy,  patriotism. 
Where  a  man's  heart  is  well  enriched  with  these  divine  virtues, 
I  never  expect  to  find  it  at  enmity  with  the  christian  religion. 
Hence,  I  think,  it  deserves  a  serious  enquiry,  whether  an  oppo- 
sition to  these  virtues  is  not  the  sole  ground  of  infidelity. 

Hume  and  Paine  are  infidels.  Locke  and  Newton  are  chris- 
tians. Does  not  the  difference  of  their  belief  arise  wholly  from 
the  difference  of  their  moral  tempers  ?  But  M'hich  of  them  is 
the  most  worthy  your  notice  ?  Will  you  believe  David  Hume, 
or  will  you  believe  John  Locke  ?  Will  you  believe  Thomas 
Paine,  or  will  you  believe  Sir  Isaac  Newton  ?     For  which  of 


428  A    DISCOURSE. 

their  talents,  or  for  which  of  tlicir  characters,  have  you  the 
greatest  esteem  ?  Or  which  of  them  would  you  choose  for  your 
patterns,  your  patrons,  your  confidential  comrades  ?  There  is 
no  doubt.  If  we  examine  all  tlie  deists,  we  shall  find  tiiem  gen- 
erally devoid  of  moral  principles,  and  attached  to  practices 
which  are  ruinous  to  mankind,  as  well  as  condemned  by  the 
bible.  Might  it  not  be  expected  that  such  men  would  condemn 
the  bible  !  Might  it  not  be  expected  that  they  would  condemn 
that  sacred  volume,  which  enjoins  on  them  that  very  system  of 
morals  which  they  themselves  are  continually  violating  ;  and  for 
violating  which,  where  the  bible  is  believed,  they  are  exposed  to 
the  general  disesteem  and  abhorrence  of  their  fellow  men  ?  Yes, 
men  are  always  ready  to  condemn  what  condemns  themselves. 
Until  infidels  reform  their  characters  ;  until  they  practice  on  the 
divine  morality  of  the  bible,  and  learn  to  do  to  others,  as  they 
would  have  others  do  to  them,  their  unbelief  can  never  be  an 
argument  against  the  divinity  of  the  bible. 

It  is  not  my  design,  nor,  indeed,  is  it  possible  on  this  occa- 
sion, to  bring  forward  all  the  arguments  in  favor  of  the  bible. 
Let  it  now  suffice  only  to  observe,  that,  on  the  very  principle  a 
man  rejects  the  bible,  he  must  reject  the  authenticity  of  all  an- 
cient records :  He  must  deny  that  there  were  ever  such  men  as 
a  Homer,  a  Virgil,  a  Cicero ;  an  Alexander,  a  Caesar,  or  a 
Charles  V.  He  must  deny  that  a  revelation  from  God  can  pos- 
sibly be  established  by  sufficient  evidence  :  He  must  assert  that 
all  the  doctrines  of  the  bible  are  the  inventions  of  men,  though 
they  transcend  human  inventions  as  much  as  the  sun  transcends 
a  candle  :  he  must  assert  that  the  authors  of  the  bible  were  base, 
intriguing  impostors,  though  they  have  every  mark  of  upright- 
ness, veracity  and  benevolence :  He  must  assert  that  the  whole 
christian  world,  and,  among  the  rest,  that  Boyle,  Newton, 
Locke,  Clarke,  Addison,  Barrows,  Watson,  Campbell,  Price, 
Priestly,  and  numerous  others,  though  the  most  splendid  monu- 
ments of  human  genius  and  erudition,  were  yet  a  horde  of  ig- 
norant bigotted  dupes  :  And  he  must  give  up  all  assurance  that 
he  has  any  soul  more  than  the  brute,  or  that  he  shall  ever  sur- 
vive the  slumbers  of  death.     Hence, 

HI.  It  is  essential  to  a  sound  mind   to  give  full  credit  to  the 


A    DISCOURSE.  429 

whole  contents  of  the  bible.  There  can  be  nothing  more  ab- 
surd than  to  believe  that  the  bible  is  the  word  of  God,  and  yet 
to  believe  that  it  contains  any  thing  unreasonable,  or  contradic- 
tory, or  unimportant.  Whatsoever  God  reveals,  must  certainly 
coincide  with  the  nature  of  God ;  and  hence,  can  never  inter- 
fere with  right  reason.  Yet  it  is  quite  possible  that  we  may  not 
perceive  the  reasonableness  of  many  things,  which,  in  them- 
selves, are  wholly  reasonable.  Our  reason,  at  its  best  estate,  is 
very  imperfect ;  and  it  is  common  ly  clouded  with  prejudices 
and  passions.  Hence  it  must  not  be  expected  that  we  can  fully 
comprehend  a  revelation  from  God  ;  or,  that  every  thing  contain- 
ed in  that  revelation  must  harmonize  with  our  views.  When 
our  reason  is  once  satisfied  that  God  has  given  us  a  revelation, 
and  what  are  its  contents,  then,  however  much  those  contents 
may  differ  from  our  reason,  still  our  reason  itself  must  acknowl- 
edge that  they  are  reasonable  ;  for  nothing  unreasonable  can 
proceed  from  God,  the  source  of  reason.  Hence  all  the  doctrines, 
however  mysterious  or  incomprehensible,  which  are  really  con- 
tained in  the  Bible,  are  justly  entitled  to  our  full  belief. 

IV.  In  this  country,  subjection  to  the  established  civil  gov- 
ernment is  essential  to  a  man  of  a  sound  mind.  There  must  at 
any  rate,  be  some  civil  government  or  other ;  or  else  the  very 
best  part  of  the  community  must  fall  a  sacrifice  to  the  very 
worst :  All  must  be  danger,  disturbance  or  slaughter.  The 
government  now  established  among  us  is  a  happy  mean  between 
those  two  extremes,  which  have  always  been  a  scourge  to  man- 
kind. At  a  distance  both  from  despotism  and  anarchy,  it  con- 
sults solely  the  happiness  of  the  people.  Perhaps  it  lies  beyond 
the  wisdom  of  man  to  devise  a  government  more  rational  in  it- 
self, or  more  beneficial  in  its  effects,  than  that  under  which  we 
live  ;  and  perhaps  there  never  was  a  government  on  earth,  which 
had  the  patronage  of  greater  or  better  men,  than  our  own.  Let 
all  the  ancient,  and  all  the  modern  nations  in  every  part  of  the 
globe  be  thoroughly  examined,  you  can  find  among  none  of 
them  a  government  worthy  to  be  compared  with  the  American  ; 
nor  can  you  find  among  any  of  them,  more  wise,  experienced, 
faithful,  patriotic,  illustrious  characters,   than  those  who  have 


430  A    DISCOURSE. 

ever  filled  our  presidential  chair.  Yet  some  men  are  daily 
murmuring  against  our  government,  or  against  its  administra- 
tors. What  do  they  mean  ?  Can  they  expect  a  better  govern- 
ment, or  better  administrators  ?  Can  they  expect  a  better  gov- 
ernment tiian  that  which  originates  wholly  from  the  will  of  the 
people,  and  which  contemplates  nothing  but  the  happiness  of 
the  community  at  large  ?  Or  can  they  expect  better  administra- 
tors than  those  to  whose  names  not  the  most  splendid  epithets 
can  give  additional  splendor  ;  than  George  Washington  and 
John  Adams  ?  Or  can  they  expect  that  greater  civil  benefits 
will  arise  from  any  government,  than  those  which  now  arise 
from  our  own  ?  It  is  incredible.  Do  they  not  rather  desire  the 
subversion  of  all  government,  and  the  introduction  of  unbridled, 
barbarous  anarchy  ?  I  do  not  contend  that  there  are  no  imper- 
fections in  our  civil  government ;  for  it  has  a  human  origin. 
But  he  must  be  either  a  knave  or  a  fool,  who  will  murmur  against 
it,  because  it  is  not  perfect.  He  may  as  well  murmur  against 
himself,  because  he  is  not  an  angel.  There  can  be  nothing  per- 
fect in  this  world  ;  and  what  can  be  greater  folly  than  to  aim 
at  what  is  impossible  ?  There  is  scarce  a  possibility  that  a  bet- 
ter system  of  government  can  be  adopted,  than  that  now  adopt- 
ed among  us  ;  but  there  is  a  high  probability  that,  if  this  system 
were  demolished,  another  would  be  introduced,  full  of  danger- 
ous anarchy,  and  cruel,  unrestrained,  arbitrary  licentiousness  ; 
where  property  would  be  laid  open  to  plunder,  character  to 
scandal,  and  life  to  assassination.  If  the  murmurers  against 
our  government  could  only  obtain  their  end,  it  is  reasonable  to 
fear  that  "  the  reign  of  terror  and  blood"  would  soon  bound 
across  the  Atlantic,  and  devastate  our  peace,  liberty,  learning, 
religion,  security,  and  every  thing  else  which  now  sublimes  our 
natures,  or  renders  even  life  itself  a  desirable  object.  On  the 
same  principle,  therefore,  that  a  man  loves  these  sterling  bless- 
ings, or  indeed  that  he  loves  himself,  he  will  subject  himself  to 
our  civil  government,  and  lend  it  his  cheerful  aid.  But  I  must 
hasten  to  some  practical  inferences  and  reflections.  And, 

1.  I  infer  that  it  is  as  great  a  mark  of  folly  to  deny  the  exist- 
ence of  God,  as  it  is  to  deny  the  most  plain  and  certain  proposi- 
tion in  Euchd.     A  denial  of  the  existence  of  God,  amounts  to 


A    DISCOURSE.  431 

an  assertion,  that  nothing  can  be  the  origin  of  the  world  ;    and 
what  assertion  can  be  more   foohsh  than  this  ?     Is  not  this   as 
foohsh  as  to  deny  that  two  and  two  are  four ;    or  that  a  part  is 
less  than  the  whole  ;    or  that  things  equal  to  one  and  the  same 
thing  are  equal  to  one  another  ?    Yes,  young  gentlemen,  on  the 
same  principle  that  you  deny  the  existence  of  God,  you  must 
deny  the  most  plain  mathematical  axioms  :  You  must  deny  even 
your  own  existence ;  you  must  deny  the  existence  of  any  thing 
and  every  thing  in  the  lump.     None  but  a  fool,  but  a  madman, 
can  say  in  his  heart,  "  There  is  no  God."      In  large,  indelible, 
effulgent  letters,  He  has  written  his  existence  and  perfections  on 
your  own  existence,  and  on  every  object  which  can  affect  your 
senses.  I  exhort  you  to  open  your  eyes,  and  to  read  them.  If  you 
will  not,  you  must  give  up  all  pretensions  to  soundness  of  mind, 
and  you  may  well  lament  that  you    have  spent  so  much  time, 
and   labor,  and    money,  in    this    institution.     Nay,  more,  you 
must  give  up  every  rational  source  of  consolation.     Yes,  if  you 
will  not  believe  there  is  a  God,  you  must  adopt   the  ghastly, 
murderous  doctrine,  that  you  have  no  creator,  no  preserver,  no 
benefactor ;  that  you  sprang  you  know  not  from  what ;    that 
you  are  bound  you  know  not  where  ;    that  there  is  no  virtue, 
no  vice,  no  heaven,  no  hell,  no  immortal  state,  no  day  of  right- 
eous retribution,  no,  nothing  which  can  elevate  a  man  above  an 
ox.     O  cruel,  foolish,  desperate  doctrine !     Let  me  rather  be 
swallowed  up  alive  in  the  yawning  earth,  than  embrace  a  doc- 
trine so  full  of  blasphemy,  desperation,  madness  and  misery. 

2.  I  infer,  secondly,  that  nothing  but  extreme  folly  or  wicked- 
ness can  induce  a  man  to  desire  the  destruction  of  the  bible. 
Besides  the  evidences  in  its  favor,  which  produce  a  moral 
certainty  that  it  has  a  divine  origin,  the  direct  tendency  of  all 
the  information  contained  in  the  bible,  is  to  advance  the  happi- 
ness of  man.  Let  its  origin  be  whatever  it  may,  a  belief  in  the 
bible  is  eminently  fitted  to  exalt  the  dignity  and  value  of  man, 
and  to  make  him  a  better  citizen,  a  better  neighbor,  a  better  fath- 
er, husband,  son.  The  mind  of  man  cannot  even  imagine  a 
system  of  morals  better  fitted  to  promote  both  social  and  indi- 
vidual happiness,  than  the  system  contained  in  the  bible.  Hence 
he  who  desires  the  destruction  of  the  bible  not  only  opposes  all 


43'2  A    DISCOURSE. 

the  forcible  evidences  in  its  favor,  but  desires  the  destruction  of 
tlic  most  salubrious  antidote  ever  administered  to  the  sorrows  of 
man  ;  of  that  divine,  benevolent  system,  which  is  profitable  unto 
all  things,  and  which,  above  every  other,  has  the  promise  of  the 
life  that  now  is,  as  well  as  of  that  which  is  to  come.  Let  me 
exhort  you,  young  men,  to  exterminate  such  a  desire  forever  from 
your  hearts.  Indulge  not  even  a  wish  that  the  bible  may  be 
false ;  for  our  faith  is  very  apt  to  follow  our  wishes.  As  you 
glory  in  that  natural  reason,  which  elevates  you  above  the  brutes, 
and  in  that  improved  reason,  which  elevates  you  above  most  of 
your  fellow-men,  let  me  exhort  you  to  read  the  bible,  and  to  ex- 
amine its  evidences  with  that  candid  spirit  which  is  ever  essen- 
tial to  the  investigation  of  truth.  Let  your  minds  be  wholly  un- 
biassed by  prejudice  or  passion,  and  willing  to  embrace  truth 
from  any  direction.  Let  right  reason  assume  her  prerogative 
among  your  mental  powers  ;  and  I  have  no  doubt  but  you  will 
receive  the  bible  with  thankfulness,  and  make  it  your  constant 
companion  and  guide.  At  the  same  time,  let  me  exhort  you  to 
remember  that  there  is  a  vast  difference  between  receiving  the 
bible,  though  an  imposture ;  and  rejecting  it,  though  divine. 
Though  the  bible  were  really  an  imposture,  you  would  not  in- 
jure yourselves  by  believing  its  contents  ;  for  whatever  its  ori- 
gin, it  is  certainly  fitted,  if  you  will  observe  it,  to  make  you 
happy  :  And  certainly  there  can  be  no  great  danger  in  believing 
what  has  a  direct  tendency  to  increase  our  happiness.  But,  if 
the  bible  is  divine,  your  disbelief  or  rejection  of  it  will  be  high- 
ly criminal  and  dangerous.  It  will  not  only  deprive  you  of  all 
christian  consolation  in  life  ;  it  will  not  only  deprive  you  of  all 
assurance  that  there  will  be  an  after  state ;  it  will  not  only  de- 
prive you  of  the  blessed  hope  of  life  and  immortality ;  it  will 
injure  you  more  than  this  ;  it  will  expose  you  to  the  wrath  of 
God,  and  to  endless,  consummate  pain.  If  this  were  my  last 
dying  speech,  therefore,  I  would  exhort  you  to  believe  and  to 
revere  the  bible  ;  to  treasure  up  its  precious  information  in  your 
minds  and  hearts,  and  to  make  that  the  regulator  of  your 
thoughts,  words  and  actions.  R,emember  what  the  bible  informs 
you,  that  you  are  the  oftspring  of  God,  that  you  are  dependent 
on  him  for  every  breath,  and  responsible  to  him  for  every  thought ; 


A    DISCOURSE.  433 

that  you  have  forfeited  his  favors  by  your  sins,  and  have 
placed  yourselves  in  a  state  of  guilt  and  condemnation ;  and 
that  now  you  have  no  way  to  obtain  his  smiles,  but  through  the 
merciful  interposition  of  his  glorious  Son.  Remember  that  there 
is  now  no  other  name,  than  the  name  of  Jesus,  given  under 
heaven  among  men,  whereby  you  must  be  saved  ;  and  that  he  is 
able  and  willing  to  save  them  to  the  uttermost  who  come  to  God 
through  him.  I  beseech  you  to  go  to  God  in  his  name,  and  to 
accept  the  overtures  of  peace  and  pardon  proclaimed  in  the  gos- 
pel. 

3.  I  infer,  lastly,  that  the  enemies  of  our  government  are  the 
enemies  of  our  religion,  our  country,  and  of  mankind.  Wheth- 
er they  are  all  wilful  enemies  I  will  not  say  ;  but  this  I  will  say, 
that  the  subversion  of  our  government,  which  is  their  object, 
appears  to  be  intimately  connected  with  the  subversion  of  all  the 
governments,  all  the  religion,  and  consequently,  all  the  happi- 
ness of  the  world.  It  is  not  difficult  to  divine  what  would  be 
the  consequence,  if  these  murmuring  spirits  could  obtain  their 
object — the  most  hcentious  and  infernal  manners,  politics,  irre- 
ligion  and  plunder,  would  soon  be  the  torment  of  America ; 
and  all  the  peace,  safety,  religion,  liberty  and  republicanism  on 
earth,  would  soon  be  buried  in  chaos.  I  exhort  you,  therefore, 
my  friends,  to  consider  the  enemies  of  our  government  the  ene- 
mies of  ourselves.  Banish  them  from  your  company ;  and 
associate  with  none  but  men  of  sound,  patriotic,  American  prin- 
ciples. Believe  none  of  their  slanderous  reports.  Let  not  the 
absurd  and  barbarous  doctrine  of  political  levelists  ever  disgrace 
your  minds.  Let  not  that  Jacobinic,  diabolical  phrenzy,  which 
despises  all  constituted  authorities,  ever  find  a  shelter  in  your 
breasts.  Hold  high  in  estimation  our  political  fathers,  and  lend 
them  your  generous  and  cheerful  aid.  I  beseech  you,  young 
men,  my  friends,  my  fellow-citizens,  to  enter  into  a  solemn  en- 
gagement with  your  own  hearts,  ever  to  resist  every  invasion  of 
our  civil  or  religious  privileges,  and  ever  to  patronize  that  gov- 
ernment, and  those  rulers,  who  now,  under  Divine  Providence, 
distinguish  us  with  all  our  peace,  plenty  and  safety  ;  with  all  our 
uncommon  civil,  social,  domestic  and  religious  happiness. 

In  finishing  this  discourse,  I  most  heartily  desire  to  give  you 
55 


434  A    DISCOURSE. 

the  very  best  advice  In  my  power :  for  your  connection  with  this 
College,  which  you  are  now  ready  to  dissolve,  has  associated 
your  happiness  very  closely  with  my  own.  It  will  always  give 
me  pain  to  see  any  of  you  in  distress  or  disgrace,  but  it  will 
always  give  me  pleasure  to  see  you  all  respectable  and  happy. 
Yes,  young  gentlemen,  I  covet  for  myself  the  sublime  satisfac- 
tion of  reflecting  that  you,  who  have  spent  so  many  years  with- 
in these  walls,  have  here  formed  yourselves  for  rapid  advance- 
ments in  every  pursuit  which  can  dignify  your  natures.  I  long 
to  see  you  the  ornaments  of  humanity,  the  pillars  of  science,  the 
suns  of  our  civil  and  religious  firmament.  Yet  the  very  best 
advice  in  my  power  to  give  you,  is  contained  in  my  text — "  Be 
sober-minded.''  Believe  the  existence,  perfections  and  providence 
of  God.  Believe  the  glorious  gospel  of  Jesus  Christ.  Let  your 
thoughts,  words,  and  actions,  correspond  with  this  belief;  and 
let  your  affections  be  fixed  on  the  source  of  love.  Act  well 
your  parts  as  men,  as  citizens  and  as  christians ;  and  then  you 
may  ever  expect  the  smiles  of  a  gracious  Providence,  the  love 
and  esteem  of  mankind,  and  the  approbation  of  your  own  con- 
sciences. You  may  ever  expect  a  rich  competency  of  the  rich- 
es, honors  and  pleasures  of  time ;  and  you  may  console  your- 
selves with  the  blessed  hope  that  even  your  present  sorrows  as 
well  as  joys,  shall  all  be  made  conducive  to  work  out  for  you,  in 
another  world,  a  far  more  exceeding,  and  an  eternal  weight  of 
glory.  While  I  bid  you,  therefore,  my  most  hearty  and  affec- 
tionate farewell,  I  cannot  but  indulge  the  hope,  that  you  will 
ever  cultivate  that  soundness  of  mind  which  a  wise  and  virtuous 
character  always  comprises  ;  that,  in  this  way,  you  will  honor 
the  place  of  your  education,  gratify  your  friends,  and  ennoble 
yourselves ;  and  that  you  and  I  may  hereafter  meet  in  a  more 
happy,  glorious  state,  and  take  possession  of  that  heavenly  in- 
heritance, which  is  incorruptible,  undcfiled,  and  which  fadeth 
not  away.  I  entreat  you,  young  men,  to  substantiate  this  hope  ; 
and  I  entreat  the  Father  of  Mercies  to  make  you  all  fare  ivell 
both  in  time  and  in  eternity.     AMEN. 


AN 

ADDRESS, 

DELIVERED  TO  THE 

GRADUATES  OF  RHODE  ISLAND  COLLEGE, 

AT    THE 

PUBLIC     COMMENCEMENT, 

SEPTEMBER  7,   1803. 


BY  ASA  MESSER,  A.  M., 

PRESIDENT    OF    RHODE    ISLAND    COLLEGE. 


AN    ADDRESS. 


At  this  time,  young  Gentlemen,  your  situation  is  peculiarly 
critical.  Having  just  finished  your  collegiate  studies,  you  are  now 
ready  to  enlarge  on  the  world,  and  to  become  personal  actors 
in  those  important  scenes,  where  thousands,  for  lack  of  skill, 
have  been  ruined.  In  discharging  this  last  official  duty,  t  feel 
solicitous  to  guard  you  against  similar  disasters,  and  to  point  you 
to  a  course  which  shall  be  safe  and  happy. — You  must  all  be 
sensible  that  in  this  favored  land  the  field  of  honor  and  promo- 
tion is  open  only  to  personal  acquisition.  Unless  a  man  inher- 
its the  virtues,  he  inherits  not  the  immunities  of  his  Parents. 
You  must,  therefore,  stand  on  your  own  feet.  Hence  it  is  es- 
pecially important  that  you  secure  the  approbation  of  the  wise 
and  worthy ;  and  this  you  can  secure  only  by  adorning  your 
characters  with  a  virtuous,  persevering  industry.  A  life  of  in- 
dolence was  never  designed  for  man.  His  external  situation 
and  internal  constitution  both  require  that  he  should  be  active. 
Let  the  circle  in  which  he  moves  be  high  or  low,  he  must,if  devoid 
of  industrious  habits  be  devoid  of  substantial  enjoyment.  You 
must  not  think,  therefore,  that  because  you  have  devoted  your- 
selves to  literature,  you  are  free  from  the  necessity  of  labor. 
No  man  feels  that  necessity  more  than  the  scholar.  Whether 
you  enter  on  public  or  private  life,  therefore,  let  me  advise  you 


433  AN    ABDRF.SS. 

never  to  imagine  that,  you  have  any  time  to  spare  for  useless  in- 
dulgencies  ;  but  bear  it  ever  in  mind  that  the  most  industrious 
man  is,  other  tilings  being  equal,  the  most  happy  in  himself, 
and  the  most  respected  by  others. 

Like  all  other  habits,  however,  a  habit  of  industry  can  be  pro- 
duced only  by  a  regular,  persevering  attention.     Let  this  be  re- 
mitted but  for  a  short  period,  and  a  habit  of  opposite  tendency 
will  unavoidably  begin  to  grow.     Hence  in  the  very  outset  you 
should  be  careful  to  place  yourself  in  the  view  of  such  objects 
as  are  fitted  to  excite  constant  exertion.     On  this  account  it  is 
highly  important  that  you  delay  not  to  draw  the  plan  of  your 
pursuit  for  life.     Until  you  do  this,  you  will  be  living  without 
an  object ;    and,  your  minds  being   in  constant   vibration,  you 
will  scarcely  know  what  to  do   with  yourselves.     You  will  be 
more  likely  to  envy  the  condition  of  others,  than  to  better  your 
own  ;    and  more  to  subvert,  than   to  promote  the  end  of  your 
existence.     Though,  therefore,  you  may  find  it  difficult  to  draw 
this  plan,  let  me  advise  you  to  draw  it  soon.      Indeed,  you  will 
not  gain  so  much  by  procrastination  as  you  may  imagine.     Per- 
haps you  may  not,  after  ten  years  consideration,  be  more  pre- 
pared than  you  now  are,  to  bring  your  minds  to  the  proper 
point. — At  the  same  time  let  me  advise  you  in  this  case  to  guard 
yourself  against  rash  precipitation.     A  wrong  step  taken  here 
may  seriously  affect  you  during  life.      That  profession  which  is 
the  best  for  others,  may  not  be  the  best  for  you.     Nature  has 
formed  different  men  for  different  stations  ;    and   no  man    will 
appear  well  in  a  station  differing  from    the   intentions   of  na- 
ture.    As  it  is  of  the  greatest  importance  that  you  should  ascer- 
tain what  these  intentions  are  in   this    particular,  you  will  be 
careful  to  examine,  not  the  honor  and   emolument   attached   to 
any  station,  but  the  nature  and  extent  of  its    duties  ;    and  to 
compare  them  with  the  tendencies  of  your  own  minds.     You 
may  be  certain  that  nature   never  intended   you   for  a  station 
which  you  are  not  qualified  to  fill ;  and  you  may  be  certain  also 
that  you  are  not  qualified  to  fill  a  station  which  involve  duties  at 
invincible  variance  with  your  own  minds.     In  this  case  let  the 
success  of  otiiers  be   ever  so  great,  you  must  expect  none  for 
yourselves  ;  for  no  man,  unless  he  loves  his  duty,  will|discharge 


AN    ADDRESS.  439 

it  with  advantage. — Hence  if  you  shoula  Jiink  of  entering  on 
the  profession  of  law,  you  should  examine,  not  what  others  have 
done  or  gained  in  that  profession,  but  what  you  yourselves  can 
do  or  gain  ;  not  what  a  high  way  it  has  opened  for  the  promo- 
tion of  others,  but  whether  you  yourselves  are  pleased  with 
the  study  and  practice  of  law  ;  and  whether  you  can  qualify 
yourselves  to  discharge  with  honor  the  arduous  duties  of  the 
profession. 

To  those  who  think  of  entering  on  the  profession  of  theology 
an  examination  of  this  kind  becomes  very  solemnly  proper  and 
important.  No  arrogance  can  be  more  censurable  or  wicked 
than  that,  which  will  allow  men,  for  the  sake  of  lucre,  to  thrust 
themselves  into  the  ministry.  A  law  of  nature  in  man  renders 
it  impossible  that  he  should  be  indifferent  to  theological  truth. 
In  his  view  that  truth  must  ever  be  attractive,  or  repulsive.  No 
prospect  of  honor,  or  emolument  can  alter  this  law.  Hence, 
while,  a  man's  heart  is  not  attracted  by  the  solemn  truths  of 
of  theology,  must  he  not,  by  attempting  to  explain  or  enforce 
them,  exhibit  himself  in  a  very  awkward  and  melancholy  pos- 
ture ?  Can  an  office  for  propagating  humility  be  gratifying  to  a 
man  of  pride  ?  Or  will  he  discharge  its  duties  with  faithfulness 
and  success  ? — As  the  doctrines  of  theology  are  fitted  to  exalt 
the  character  of  God,  and  to  abase  the  character  of  man,  it 
seems  impossible  that  any  man  should  inculcate  those  doctrines 
with  satisfaction  to  himself,  or  edification  to  others,  until  he  im- 
bibes the  spirit  of  them,  and  loves  them.  Notwithstanding  my 
warm  attachment,  therefore,  to  a  theological  profession,  and  my 
earnest  wishes  to  see  it  filled  with  respectable  characters,  I  must 
still  entreat  you,  both  on  account  of  your  own  personal  felicity, 
and  on  account  of  the  prosperity  of  true  religion,  never  to  step 
your  feet  on  the  sacred  threshold  of  that  profession,  until  you 
are  fully  satisfied  that  the  solemn  duties  of  it  will  themselves 
delight  your  hearts,  and  that  you  are  prepared  to  discharge  them 
with  advantage  to  your  fellow  men. 

The  imperfections  of  human  nature  are  such  that  but  few 
men  can  render  themselves  eminent  in  many  things.  They 
who  grasp  at  a  knowledge  of  every  thing,  may  generally  expect 
to  be  skilful  in  nothing.     You  will  find  ample  room  for  the  ex- 


440  AN     ADDRESS. 

ertion  of  your  talents  in  a  single  profession.  Whatever  that 
may  be,  you  will  be  careful  to  give  it  your  principal  attention. 
— Yet,  as  there  is  a  strong  connection  between  all  the  branches 
of  knowledge,  you  cannot  render  yourselves  skilful  in  any  one 
of  them  while  wholly  ignorant  of  the  rest.  No  man,  indeed, 
can  acquit  himself  respectably  in  any  hterary  performance,  until 
his  mind  is  enlarged  with  a  stock  of  general  truths.  Be  guarded, 
then,  against  these  two  extremes  ;  against  distracting  your 
minds  by  roaming  at  random  among  all  subjects  indifferently  ; 
and  against  contracting  them  by  attending  only  to  a  few  sub- 
jects exclusively. 

It  is  the  general  expectation  that  men  will  acquit  themselves 
according  to  the  advantages  they  have  had.  Hence  but  few 
apologies  are  made  for  the  ignorance  of  those  who  have  had  the 
opportunity  of  acquiring  knowledge.  It  is,  therefore,  important 
that  you,  who  have  had  this  opportunity,  should  give  full  proof 
that  you  have  improved  it  well ;  and  hence  that  you  should 
still  persevere  in  the  pursuit  of  knowledge.  For  if,  calculating 
on  your  present  acquisitions,  you  remit  your  attention  to  study, 
you  must  soon  forget  what  you  have  already  learned,  and  revert 
back  to  the  point  from  which  you  started,  when  you  first  began 
your  literary  course. 

In  your  intercourse  with  men  you  have  need  of  great  cir- 
cumspection and  sagacity.     You  will  find  them  perhaps  differ- 
ent from  what  you  now  expect ;  and,  unless  you  are  especially 
guarded,  you  may  find  yourselves  obliged  to  purchase  a  knowl- 
edge of  them  at  a  dear   rate.     Notwithstanding   the   maxim 
which  is  good  in  law,  that  "  a  man  is  innocent  until  he  is  proved 
guilty,"  you  will  find  it  dangerous   to  confide  in  any,  until  you 
have  proof  that  they  are  worthy.     Fatal  experience  has   con- 
vinced many  that  selfish  principles  have  an  extensive  influence 
on  human  actions.     You  will  find  most  men  alive  to  their  own 
interest ;  and  in  general  it  will  be  the  most  safe  to  commit  your- 
selves to  them  only  so  far  as  that  interest  may  induce  them  to 
befriend  you.     Yet  you  will   find  some  in  whom  you  may  ever 
confide  ;  men  who  would  not  injure  you  sooner  than  they  would 
tjjemselves  ;    and   who   in  adversity  as  well  as  prosperity,  will 
ever  exhibit  themselves  the  patrons  of  truth,  integrity  and  be- 


AN    ADDRESS.  441 

nevolence.  Whenever  you  find  such  men,  give  them  your 
warmest  friendship.  Value  them  more  than  the  wealth  of  In- 
dia ;  and  let  their  virtues  be  the  patterns  of  your  own. — Think 
not,  however,  that  men  of  this  character  dwell  only  in  a  certain 
place,  or  bear  only  a  certain  name.  Names  differ  greatly  from 
things  ;  though  prejudice  would  often  confound  them  together. 
As  you  are  privileged  with  a  liberal  education,  you  will  banish 
prejudice  from  your  breasts.  It  is  fit  only  for  the  ignorant. 
You  will  think  on  a  liberal  scale.  You  will  view  men  and  things 
through  the  medium  of  candor.  According  to  the  advice  which 
the  excellent  Dr.  Watts  has  given  you  in  his  chapter  on  preju- 
dice, which  I  beg  you  never  to  forget,  you  will  divest  yourselves 
of  those  youthful  prepossessions,  and  local  attachments,  which 
becloud  the  mind,  and  render  it  unfit  for  the  perception  of  truth  ; 
and  you  will  ever  rejoice  when  the  truth  is  discovered,  even 
though  it  should  condemn  yourselves.  You  will  then  be  able 
to  guard  yourselves  against  deception,  and  to  confide  only  in  the 
worthy.  You  will  also  discover  that  these  must  be  ascertained, 
not  by  invidious  distinctions,  but  by  personal  character  ;  and 
that  true  worth  often  dwells  with  him  whom  prejudice  has 
marked  with  infamy. 

Your  own  personal  characters  should  be  a  prime  object  of 
your  attention.  No  splendor  of  talents,  nor  advances  in  knowl- 
edge can  compensate  for  the  want  of  moral  principles.  Even 
vicious  men,  if  they  would  tell  the  truth,  would  tell  you  that 
they  cannot  give  their  confidence  to  the  vicious.  The  immuta- 
ble distinction  between  right  and  wrong  is  so  forcibly  impressed 
on  the  minds  of  men,  that,  however  wrong  themselves,  they  re- 
quire what  is  right  in  others.  Be  careful  then  to  cultivate  a  fair 
moral  character.  Let  no  temptation  seduce  you  from  the  path 
of  rectitude.  Hold  the  rights  of  others  as  sacred  as  you  hold 
your  own  ;  and  remember  that  you  have  no  more  right  to  injure 
them  than  they  have  to  injure  you.  As  you  abhor  those  who 
injure  you,  you  must  expect  the  abhorrence  of  those  whom  you 
may  injure.  Ever  place  before  yourselves  the  golden  maxim  of 
doing  to  others  as  you  wish  they  should  do  to  you  ;  and  never 
forget  that  the  way  of  the  transgressor  of  this  maxim  is  ever 

hard. 

50 


442  AN    ADDRESS. 

In  this  connection  it  is  important  to  be  remembered  that  there 
is  a  strong  intimacy  between  moral  character  and  the  behef  of 
truth.  That  must  be  a  singular  infatuation,  indeed,  which  can 
induce  any  to  expunge  the  doctrine  of  belief  from  their  system 
of  morals.  Let  it  only  be  granted  that  it  is  no  matter  what  a 
man  believes,  and  it  must  be  granted  also  that,  in  a  moral  view, 
it  is  no  matter  what  he  does.  If  a  man's  belief  has  no  influ- 
ence on  his  practice,  that  practice  will  be  as  destitute  of  moral 
quality,  as  is  the  running  of  a  horse,  or  the  flouncing  of  a  whale. 
If  you  wish  therefore  to  consider  yourselves  as  rational  moral 
beings,  you  will  give  no  countenance  to  that  most  gross,  barba- 
rous absurdity.  Indeed,  there  appears  to  be  the  same  connec- 
tion between  the  belief  and  practice  of  a  rational  being  as  there 
is  between  a  cause  and  an  effect ;  and  therefore,  while  I  exhort 
you  to  give  diligent  attention  to  the  things  which  you  practice, 
let  me  exhort  you  to  give  the  same  attention  to  the  things  which 
you  believe. 

Hence  I  must  commend  to  your  belief  the  important  princi- 
ples of  our  holy  religion  ;  entreating  you  to  receive  them  into 
your  hearts  and  to  follow  them  in  your  lives.  These  principles 
received  in  this  way  will  give  you  a  high  elevation  on  the  scale 
of  moral  excellence.  They  will  incite  you  ever  to  act  in  char- 
acter ;  and  they  will  ensure  you  the  good  will  of  all  the  amia- 
ble beings  in  existence.  They  will  support  you  in  the  hour  of 
adversity ;  and,  when  your  part  on  earth  is  acted,  they  will  un- 
fold to  you  a  more  exalted  and  happy  scene,  where  there  will 
be  no  tears,  nor  sorrow,  nor  sickness,  nor  death  ;  where  friends 
will  never  separate,  but  where  an  uninterrupted  blaze  of  glory 
will  forever  irradiate  and  enrapture  their  souls. 

For  these  precious  principles,  my  respected  young  friends,  I 
must  persuade  myself  you  will  cultivate  a  constant  veneration. 
Into  this  persuasion  I  am  unavoidably  led  by  a  reflection  on  the 
very  laudable  manner  in  which  you,  as  a  body,  have  acquitted 
yourselves,  while  members  of  this  Institution.  While  I  keep  in 
mind  your  regular,  studious  and  friendly  deportment,  and  your 
zealous  attachment  to  law,  order  and  morals,  I  will  not,  I  cannot 
allow  the  fear  that  you  will  ever  disgrace  yourselves  by  adopting 


AN    ADDRESS.  443 

infidel  principles  or  licentious  practices.  May  the  rich  benedic- 
tions of  heaven  attend  you,  while  passing  through  life  ;  and  may 
the  precioss  promises  of  the  gospel  support  you  in  the  hour  of 
death.  With  these  reflections,  and  hoping  that  you  will  receive 
them  as  coming  from  a  friend,  I  must  now  bid  you  an  Affec- 
tionate Farewell. 


AN 

ADDRESS 

DELIVERED    TO   THE  G  R  A  DU  AT  ES  0  F 
BROWN  UNIVERSITY, 

AT    THE    C  O  M  M  E  iN  C  E  M  E  x\  T, 
SEPTEMBEIl  5th,   ISIO. 

BY  ASA  MESSER,  D.  I). 

THE    PRESIDENT. 


AN  ADDRESS. 


Though  you,  young  gentlemen,  are  now  finishing  your  colle- 
giate course,  you  are  not,  I  hope,  yet  finishing  your  literary 
course.  Notwithstanding  the  respectable  progress  you  have  al- 
ready made,  there  is  still,  you  must  be  sensible,  a  long  way  be- 
tween you  and  the  top  of  the  hill  of  science.  Should  you  stop 
where  you  now  are,  you  would  resemble  those  ivho  put  the  hand 
to  the  'ploiv  and  look  back.  Should  you  never  make  any  farther 
progress,  the  progress  you  have  already  made  would  engender 
reproach  rather  than  applause.  Reproach,  you  very  well  know, 
is  apt  enough  to  follow  those  who  reach  not  the  general  expecta- 
tion ;  and  it  is  the  general  expectation  that  those  who  have  had 
hbcral  advantages  should  also  have  liberal  attainments.  But 
liberal  attainments  always  suggest  persevering  exertion.  If  you 
possess  them  now,  you  cannot,  without  this,  possess  them  long. 
Like  the  water  in  Tantalus'  cup,  your  treasures  of  knowledge, 
unless  often  replenished,  wHl  soon  waste  away.  In  an  entire 
neglect  of  study,  no  man  can  long  remain  even  in  statu  quo. 
A  Newton,  a  Locke,  a  Burke,  a  La  Place  must,  in  this  case, 
soon  begin  to  fall  from  their  envied  elevation.  Whether  affect- 
ed, therefore,  by  the  hope  of  rising  high,  or  by  the  fear  of  sink- 
ing low  in  the  estimation  of  the  world,  you  should,  at  any  rate, 


448  AN    ADDRESS. 

devote  much  of  your  future  time  to  the  completion  of  the  htcra- 
ry  course  you  have  now  begun. 

A  moral  character,  however,  stands  high  above  a  literary. 
Knowledge,  indeed,  combined  with  guilt,  will  always  give  to 
guilt  itself  a  blacker  hue.  To  the  very  worst  imaginable  image 
of  man,  to  the  one  exhibiting  him  as  similar  as  possible  to  the 
very  Prince  of  the  dungeon  below,  a  head  the  most  informed  is 
as  essential  as  a  heart  the  most  malignant.  Let  your  other  at- 
tainments be  ever  so  respectable,  they  can  never  become  a  sub- 
stitute for  moral  principle :  they  can  never  give  you  the  rank 
which  this  will  give  you  in  the  eye  of  the  world.  Wholly  des- 
titute of  moral  principle,  you  would,  indeed,  be  wholly  unwor- 
thy the  esteem,  the  confidence  and  friendship  of  every  man  on 
earth  ;  and,  without  these,  what  on  earth  can  you  possibly  dis- 
cover, which  is  worthy  a  single  exertion  ? — Were  you  to  fix  your 
attention  exclusively  on  the  objects  of  the  earth  ;  were  you,  with- 
out any  regard  to  another  world,  to  strive  to  secure  the  greatest 
possible  treasure  in  this;  were  you  to  feel,  what  God  forbid 
you  ever  should  feel,  responsible  only  to  yourselves  and  to  your 
fellow-men,  the  voice  of  reason  would  still  direct  you  to  follow 
the  path  of  truth,  of  justice  and  benevolence  ;  to  cherish,  indeed, 
that  moral  character,  which  is  fair,  unsullied,  irreproachable. 

Though  this  would  evidently  be  the  voice  of  reason,  I  must 
still  remind  you  that,  in  such  a  case,  men  would  not  be  apt  to 
follow  it.  David  Humes  are  seldom  found  in  the  ranks  of  in- 
fidelity. Infidels  in  principle  are  ready  to  become  profligates 
in  practice.  Affected  neither  by  the  fear  or  the  love  of  God, 
nor  by  the  hopes  or  fears  of  a  future  retribution,  men  are  ready 
to  think  that  "the  end  will  sanctify  the  means;"  and  to  say, 
"  let  us  eat,  and  drink  ;"  let  us  curse,  and  swear ;  let  us  lie,  and 
steal ;  let  us,  at  all  events,  gratify  our  passions  and  our  appetites. 
— Religion,  young  gentlemen,  religion  is  the  great  support  of 
morality  ;  and  this  consideration  alone  should  induce  you  ever 
to  revere  and  to  follow  the  j^rinciples  of  religion.  Can  you, 
indeed,  once  suspect  the  correctness  of  tlie  principles  which  are 
essential  to  the  preservation  among  men  of  truth,  of  peace,  of 
order,  of  justice,  of  sobriety,  of  beneficence ;  of  principles  as 
essential  to  the  welfare  of  nations,  of  families  and  individuals, 


AN    ADDRESS.  449 

as  light  and  heat  and  rain  are  to  the  progress  of  vegetation  ? 
— But  the  correctness  of  these  principles  does  not  depend  sole- 
ly on  this  consideration.  Can  you  even  imagine  that  a  watch 
can  exist  without  a  maker,  or  a  ship  without  a  builder  ?  Can 
you  in  any  case  allow  that  a  man  has  made  himself,  or  that  a 
world  has  sprung  out  of  nothing  ?  Yet  these  are  the  very  ab- 
surdities and  contradictions,  which  all  must  virtually  adopt,  who 
deny  the  being,  the  power  and  the  wisdom  of  God.  You  must 
therefore,  accept  the  most  important  principles,  the  very  ground- 
work of  all  religion  ;  or  you  must  reject  the  most  important 
principles,  the  very  ground-work  of  all  reasoning.  You  must 
acknowledge  either  that  there  is  a  God,  or  that  nothing  and 
something,  reason  and  madness,  black  and  white,  ten  and  one 
are  the  very  same. 

Can  you  make  yourselves  believe  that  the  tongue  of  man  can 
change  the  very  laws  of  nature  ?  can  cure  the  lame,  the  blind, 
the  deaf,  the  dumb  ?  can  stop  the  wind,  the  plague,  the  storm, 
the  flood  ?  can  you  raise  the  dead  ?  Can  you  make  yourselves  be- 
lieve that  the  eye  of  man  can  look  through  the  veil  which  sepa- 
rates the  present  and  the  future  time,  and  discern  with  accuracy 
the  production  of  thousands  and  millions  of  events,  depending, 
perhaps  a  thousand  years  to  come,  on  the  voluntary  exercises  of 
the  soul  of  man  ?  Can  you  make  yourselves  believe  that  it  was 
in  the  power  of  any  man,  at  the  time  of  Homer,  or  Virgil,  or 
even  of  MiLxoisr,  to  specify  the  events  which  are  this  day  occur- 
ring in  Europe,  or  America ;  or  which  are  this  moment  occur- 
ring in  this  town,  in  this  house,  on  that  stage,  in  this  pulpit  ? 
Yet  such  is  only  a  part  of  the  absurd  things  virtually  adopted 
by  all  who  reject  the  religion  generally  received  in  this  country, 
the  religion  of  the  blessed  Immanuel.  Never  give  any  counte- 
nance, then,  to  the  insinuation  that  this  rehgion  befits  only  the 
weak,  the  vulgar,  the  credulous,  the  ignorant ! 

It  would  not  be  less  difficult  to  reconcile  such  an  msinuation 
with  a  statement  of  facts,  than  with  the  deductions  of  reason. 
For  a  number  of  centuries,  have  not  the  talents,  the  genius,  the 
learning  of  the  civilized  world  stood  principally  on  the  side  of 
this  religion  ?  Has  not  this  been  the  case  with  the  most  celebrat- 
ed philosophers,  astronomers,  poets,  orators,  historians,  mathe- 
57 


450  AN    ADDRESS. 

maticians  ?  those  resplendent  suns  in  the  literary  heavens  which 
have  poured  such  a  blaze  of  light  on  the  eighteenth  century, 
and  given  it  such  a  lustre  above  the  twelfth  ?  In  what  corner  of 
the  world  can  you  find  a  single  library,  I  will  not  say  a  single 
book,  which  is  worthy  your  notice,  and  which  is  not  principally 
written  by  men  bearing  the  christian  name  ? 

The  original  settlement  of  our  own  country,  and  especially  of 
New  England,  must  be  ascribed  to  the  indefatigable  exertions 
of  enterprising,  conscientious  Christians ;    and  the  subsequent 
cultivation  and  prosperity  of  it  must  be  ascribed  to  similar  exer- 
tions of  similar  men.     To  them  must  we  look  for  the  origin  and 
the  progress  of  our  schools,  all  our  colleges,  all  our  social  libra- 
ries, and  literary  societies.     And  are  not  these  the  very  stamina 
of  our  civil  privileges  ?  These  precious  privileges  evidently  rest 
on  that  elective  principle  which  pervades  all  our  civil  establish- 
ments ;  and  will  this  principle  itself  be  worth  anything  at  all  to 
a  people  destitute  of  the  means  of  general  information  ?  Where 
can  these  means  be  furnished  but  in  our  literary  institutions  ? 
Only  let  these  be  abolished  ;    only  let  our  schools,  and  colleges, 
and  all  their  appendages  be  once  abolished,  and  the  whole  land 
covered  with  the  mantle  of  ignorance,  would  soon    resemble 
those  wretched  lands,  where  the  people   have  no  voice  at  all, 
either  in  the  election  of  rulers,  or  the  enaction  of  laws  ;  where 
a  few  families,  a  few  individuals,  an  aspiring  villain,  perhaps  a 
raving  madman,  or  a  worthless  fool  holds  in  his  hand  the  desti- 
nies of  the  nation  !  On  the  side,  therefore,  of  the  Christian  reli- 
gion we  may  place  that  consummate  wisdom  which  devised  and 
established  even  the  system  of  civil  policy,  which  so  admirably 
distinguishes  us  among  the  nations  of  the  earth.     If  then  you 
would  become  the  associates  of  the  greatest,  the  wisest,  as  well 
as  the  best  men,  who  ever  have  existed,  or  who  now  exist  either 
in  the  old,  or  the  new,  and  I  might  say,  either  in  the  present,  or 
the  future  world,  you  should  become  the  associates  of  the  Chris- 
tian family  ;  you  should  become  the  advocates  of  the  christian 
religion. 

I  must,  however,  remind  you,  that  coercion  will  never  enable 
you' to  promote  this  divine  religion.  To  force  a  man  to  become 
religious  would  be  as  difficult  as  to  force  him  to  become  inteUi- 


AN    ADDRESS.  451 

gent,  or  sympathetic,  or  forgiving.  The  Christian  reUgion  must 
be  embraced  either  not  at  all,  or  with  a  ready  mind. — Good  will 
to  men  is  a  primary  principle  of  this  religion  ;  and  can  good 
will  to  men  be  promoted  by  the  persecution,  or  the  slaughter  of 
them  ?  Can  the  benevolence  of  the  gospel  feed  itself  on  the  ma- 
lignity of  a  crusade  ?  Young  gentlemen,  our  holy  religion  will 
not  allow  you  to  harm,  or  to  hate  even  the  worst  infidels  in  the 
world,  even  the  worst  enemies  either  of  man,  or  of  God  himself. 
It  will  rather  require  you  to  love  them,  and  to  bless  them,  and 
and  to  treat  them  as  you  wish  them  to  treat  you. — It  would 
hence  be  easy  to  show  that  this  religion  will  not  allow  you  to 
make  your  own  a  measure  for  the  faith  or  practice  of  your 
Christian  brethren ;  and  I  exhort  you  never  to  feel,  or  think,  or 
act  as  though  God  had  given  to  you,  or  to  any  man,  a  mo- 
nopoly of  conscience,  or  a  spirit  of  infallibility. 

To  those  who  possess  the  requisite  qualifications  the  office  of 
a  preacher  of  the  gospel  will  exhibit  very  many  allurements. 
What  characters  can  be  more  dignified   than  the  ambassadors 
of  Christ,  than  the  workers  together  with  God  in  the  salvation 
of  sinners  ?  What  employment  can  be  more  weighty,  or  benev- 
olent, than  to  proclaim  the  glorious  gospel  of  the  blessed  God  ; 
than  to  show  to  guilty  men  the  way  to  everlasting  life ;  than  to 
bring  to  a  perishing  world  the  unsearchable  riches  of  the  cove- 
nant of  grace  ? — Should  objects  like  these  engross  your  atten- 
tion ;    should  the  glory  of  God  and  the  welfare  of  men  govern 
your  hearts  ;  should  the  gospel  seem  to  you  to  be  worthy  of  all 
acceptation,  and  should  you  seem  to  yourselves  to  be  called  of 
God  as  was  Aaron,  I  should  rejoice  to  see  you  devoting  your 
lives  to  this  blessed  work  ;    and   I  would  implore  the  God  of 
grace  to  give  you  strength  equal  to  your  day. — Should  you, 
however,  fix  your  hearts  on  objects  opposite  to  these  ;    on  the 
fame,  the  wealth,  the   power,  the    wisdom,  the  grandeur,  the 
pleasure  of  tiie  world,  may  God  in  mercy  keep  you  from  waiting 
on  tlie  altar. 

I  would,  in  any  case,  exhort  you  not  to  lay  up  your  treasure 
in  the  present  world.  What  but  siiadows  and  bubbles  are  all 
the  treasures  of  the  present  world  ?  If  you  could  possess  them, 
you  might  not  enjoy  tliem.     Though  standing  on  the  pinnacle 


452  AN    ADDRESS. 

of  human  greatness,  you  might  envy  the  condition  of  a  common 
beggar.  A  President  of  the  United  States,  a  King  of  England, 
an  Emperor  of  France,  a  ruler  of  the  whole  world  might,  indeed, 
be  the  most  wretched  man  the  world  itself  contains.  O  how 
wortliless,  how  contemptible  will  all  the  kingdoms  of  the  world, 
and  all  the  glory  of  them  seem  to  a  man  on  a  bed  of  pain,  in 
the  gate  of  death,  at  the  bar  of  God  1 — Whether  preachers,  or 
lawyers,  or  physicians,  or  farmers,  or  merchants,  or  mechanics, 
you  will  still  be  needy,  feeble,  dying  creatures.  On  no  one  day 
will  you  be  certain  of  living  till  another.  At  noon  encircled 
with  all  the  lures  of  life,  you  may  at  night  be  encircled  with 
all  the  pangs  of  death.  Your  home  is  in  another  world.  There 
lies  your  great  concern.  There  you  must  live  forever.  There, 
young  gentlemen,  lay  up  your  treasure, — To  that  other  world  the 
closing  scene  of  this  day  is  especially  fitted  to  turn  your  atten- 
tion. Before  the  clock  shall  strike  again  I  shall  have  finished 
this  address  ;  and  probably  I  shall  never  again  address  you  as  a 
class.  Before  the  sun  shall  rise  again  you  will  be  scattered 
abroad  ;  and  probably  you  will  all  never  meet  again,  until  you 
meet,  with  an  assembled  world,  at  the  judgment  of  the  great 
day.  May  the  God  of  heaven  grant  that  you  may  there  meet 
as  friends,  as  brothers,  as  the  ransomed  of  the  Lord,  those  who 
have  ivashed  their  robes  and  made  them,  white  in  the  blood  of  the 
Lamb. 


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